Psalm 90 psalm. About reading words, which means "ё"

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Interpretation of Psalm 90

This psalm is a wonderful poetic testimony that God is the key to safety, help and comfort for everyone who relies on Him. The author of this psalm is unknown.

Ps. 90: 1-2. "Living under the shelter of the Almighty" Shelter is a tent, a place of safety and relaxation for the traveler. Here the idea is expressed figuratively that the one who hopes for the Almighty finds protection and peace in Him ("canopy" is a shadow).

Ps. 90: 3-8. An allegorical description of a number of disasters, the deliverance of which is sent by the Lord. A “catcher’s network” means an unexpected danger or misfortune set up by a cunning, treacherous enemy; "fatal ulcer" - a disease that threatens death. In verse 4 we see the image of a bird storing chicks under its wings. In the confession of God's truth, a person finds protection ("vineyard fence" - a way of protection).

Verse 5 conveys images of danger, threatening both secretly and visibly (“horrors in the night” and “an arrow flying in the afternoon”). "An ulcer walking in the darkness" (verse 6) is synonymous with "horrors in the night." By “contagion devastating at noon,” some are inclined to understand the effect of the destructive southern wind in the desert.

In verse 7 there is a poetic hyperbole: where a thousand and ten thousand would have fallen from a particular calamity, one who trusts in the Most High would be preserved by Him (verses 7–9).

Ps. 90: 9-16. In verse 10, the promise of safety to the righteous and his house. One cannot but notice the change in the author’s speech from verse to verse: first in verse 1 he speaks of the righteous person in the 3rd person, then in verse 2 he speaks on his behalf, and later the author addresses him on his own behalf (verses 3-8 ), and then on behalf of the Lord, in verses 15-16.

The Psalmist says that the Almighty resorts to His servants the Angels, commanding them to protect the righteous in all its ways. Where "stumbling", danger awaits him, the Angels are "commanded" as if to carry him in their arms. Matthew 4: 6 describes how Satan quoted verses 11–12 of this psalm when he tempted Christ in the wilderness.

"Aspid" and "basilisk" are called different types of poisonous snakes. It is believed that by "basilisk" was meant a cobra, and by a "dragon" a boa constrictor. All these are images of evil, misfortune and disease, protection from which God will send to those who trust in Him. Whoever knows the name of God and loves his Creator, God will hear him when he calls to Him. The phrase "with him I am in sorrow" indicates that the righteous is still not promised a complete "protection from sorrows". But he is promised support in grief, and peace of mind amid misfortunes. By the longitude of earthly days the Lord will "saturate" the righteous, promising to "glorify" him.

Ninety psalm  has great power, this prayer is a powerful shield from any evil, and from unkind people and from demons.

Bliss. Theodoret writes: “This psalm teaches that the power of trusting in God is irreplaceable: for blessed David, seeing from their spiritual eyes that had been with blessed Hezekiah, and seeing how he had destroyed the army of Assyrian in the hope of God, wrote this psalm in admonition people about how many blessings hope in God brings. "

"As a powerful weapon against demons, the 90th psalm has been tested by many generations of Christians," hieromonk Job (Gumerov).

Psalm 90

1 Alive in the help of the Most High, in the blood of God, Heaven will be established.
2 The Lord speaks: Thou art my guard and my refuge, my God, and I trust in him.
3 Yako Toy will rid thee of the web of prey and of the word rebellious,
4 His shoulders will overshadow thee, and under His krill you hope: His truth will pass by the arms.
5 Do not be afraid of the fear of the night, of the arrow flying in the days,
6 from a thing in the darkness of the passing, from shaking, and the demon of the midday.
7 Thousands will fall from your country, and TMA right at you, but it will not come near you,
8 Behold thy watch, and behold the wickedness of sinners.
9 For thou, O Lord, my hope, the Most High put thou thy refuge.
10 Evil shall not come unto thee, and the wound shall not come near thy body,
11 Like an angel to command you, save thee in all your ways.
12 They will carry thee in your arms, but not when you stomp your foot on a stone,
13 step on the Aspid and the basilisk, and cross the lion and the serpent.
14 I will rely on Me, and I will deliver it also: I will cover it, for My name is known.
15 He will call to me, and I will hear him: with him I am in tribulation, I will smash him, and I will glorify him,
16 I will fulfill it by long days, and manifest my salvation to it.

Hieromonk Job (Gumerov):

This psalm was written by the prophet David, according to researchers, on the occasion of getting rid of a three-day pestilence. The Jews did not have it inscribed. In the Greek Psalter, it has a name that indicates both the author and the character of this psalm - David's Prayer of Songs. The main theme of the psalm: God is the Protector and a safe haven for all who trust in Him. This sacred song is distinguished by a sublime thought, ardent faith, liveliness of feeling, vivid images and poetry of the language. Unlike other psalms, it has a complex structure. It clearly distinguishes three parts (1-2, 3-13, 14-16). The main compositional feature is dialogue. Apparently, with the musical performance of the psalm in the tabernacle or in the temple, singing was antiphonic.

- Alive in the help of Vyshnyago. In the blood of God of heaven will be established  (1). Hierarch Athanasius the Great explains: “The prophetic spirit pleases a person, that is, one to whom help and the presence of Christ, who is the Most High. And isn’t he blessed who has qualified to have the Patron of the God of heaven? ”

- The Lord speaks: My intercessor, and my refuge, my God, and I trust in him (2).

Verses 3–13 reveal the main point of the psalm. The first voice explains the reasons for his unwavering trust in God:

- ... In the Jewish test: from the network of the birder. This image is often found in the Bible to express the danger, which must be especially wary, because it is hidden: Our soul has got rid, like a bird, from a network of trappers (Ps. 123: 7); just as birds get entangled in snares, so the sons of man are caught in adversity (Eccl. 9:12).

- … and from the word rebellious  (3), i.e. slander, slander.

- …(4). Pleshma means shoulders. In the Jewish test, ebrah is the wing of large birds. I recall the words of the Savior: "Jerusalem, Jerusalem ... how many times have I wanted to gather your children, like a bird gathers its chicks under its wings, and you did not want to!" (Matthew 23:37).

- the truth will be his weapon  (4). Weapon means a shield. Truth is God's faithfulness to His promises.

- Do not fear the fear of the night... (4), i.e. from everything that can frighten at night: demons, killers, thieves.

-… from the arrow flying in the days  (5). This refers to both literal and metaphorical meanings: among the Eastern peoples the pestilence is sometimes compared with an arrow, because it cannot be stopped.

-… from the thing in the passing darkness, from the shining and the demon of the midday  (6). According to the interpretation of St. Athanasius the Great: "calls the demon midday spirit of laziness."

- Thousands will fall from your country, and the darkness at your right hand will not come near you (7). The numbers one thousand and ten thousand (darkness) symbolically mean an unusually large number of attackers. However, the Lord of the righteous will protect them from all.

- thou shalt (only) watch your thy eye, and behold the reward of sinners  (8). Means: you will only look with your eyes and see the punishment of sinners. Saint Athanasius the Great writes: “You will not suffer, he says, no harm from the perpetrators, you will see the fall of your enemies.”

- For thou, O Lord, my hope…(9). Says this to confirm the promise revealed in the first voice. Further, the first voice starts again and continues the high theme of the psalm, making an appeal in the second person:

- Vyshnyago put thou refuge (9).

The strength of unwavering hope is growing. The tone is becoming more magnificent:

- Evil does not come to you, and the wound does not come near your body (10): as an angel to command you, save thee in all your journeys (11).

- Tha will be raised in your arms, but not when you clasp your foot on a stone (12): step on an asp and a basilisk, and cross the lion and the serpent  (thirteen). As St. Athanasius the Great explained: “With the word“ foot ”means the soul, and with the word“ stone ”- sin.” Our Lord Jesus Christ to the apostles and all who have unshakable faith, promised: "Behold, I give you the power to step on snakes and scorpions and all the power of hostility, and nothing will harm you" (Luke 10:19).

In the last verses (14 - 16), the psalm reaches the highest solemnity and power - God himself makes the promises:

- Like I trust in Me, and I will deliver it and (him): I will cover it and, for My name is known(14).

- He will call to me, and I will hear him: I am with him in sorrow, I will destroy him, and I will glorify him: I will fulfill him by long days, and I will show him my salvation  (15.16). Saint Athanasius the Great says: “But salvation is our Lord Jesus Christ Himself, who brings us into the new age, prepares us for accession with Him.”

As a powerful weapon against demons, the 90th psalm has been tested by many generations of Christians.

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Euthymius Zigaben. Explanatory Psalter.
Psalm 90

Praise the song to David. Not inscribed with the Jews.

This psalm sets out the doctrine that hope has force majeure *).

*) Nyssa says: This psalm is not inscribed among the Jews because they did not want such an inscription which indicates the coming of Christ. However, this inscription should not be rejected; for it belongs to 70 translators who, by their agreement with each other, showed that they were led by the Spirit. For us, this psalm is the praise of a song, for all praise refers to God. Theodorite's words: This psalm teaches that the power of trusting in God is unquestionable: for blessed David, seeing from their spiritual eyes that had been with blessed Hezekiah, and seeing how, in the hope of God, he destroyed the army of Assyrian, wrote this psalm to the people about how many blessings hope in God brings.

Art. 1.   Alive in the help of the Most High, in the blood of God of heaven will be established.  Whoever speaks lives in the help given to him from the supreme God, as in his house, that is, who is not outside the help of God, and who only trusts in him, that, I say, will be preserved under the cover of God or will be covered by God, where God He calls God as the Creator and Lord of heaven. And if He is the God of heaven, then it is clear that there is a God of the earth and all creatures in general. Under the help of God, it is necessary to understand, according to Athanasius, the law of the divine commandments given by God to help people, that is, to assist in the battle against demons; why Isaiah also said: God gave the law to help (Isa. 8, 20). And lives in the law, according to the same Athanasius, the one who lives according to the purpose of the law *).

*) The words of Eusebius: Aquila and the fifth edition contain: Seated in a secret place of the Most High; a cie means firmness and fearlessness of the spirit in the divine husband who is striving in Christ, so that in the secret of his soul the inhabitant will sit down and there is his assistant the Most High. Hesychio: You see what kind of boldness God has in the help of the Most High; he, as if having laid all of himself upon Him, has in Him all the hope of his salvation. And very blessed as such; he will be filled with all prosperity. So blessed David sings in another place: Lord God of strength! blessed is a man who trusts in you; this, according to Athanasius, is set up under the cover of the God of heaven. But it goes without saying that in the future life he will be a cohabitant of God and will dwell in the same dwellings with the Creator of heaven.

2. The Lord speaks: my intercessor is ec and my refuge, my God, and I trust in him. Who, says, lives in God's help, he will say boldly: You, Lord, my intercessor and You alone are my refuge. And before others he will say that He is my God and I will trust in Him, that is, he will confess to others that He is His God.

3. Yako Toy to rid thee of the network of hunters, and the word is rebellious.  Networks of sensual catchers, catching the bodies of people, the essence of an ambush and forests, while traveling in a secret place, and networks of mental catchers, catching souls, that is, demons, are evil attacks, and evil lusts and slander through passions. Symmachus translated the word rebellious with a slanderous word, that is, slanderous, because such a word produces rebellion in the soul of the slanderous person, and why Solomon said: a terrible word angers the heart of a righteous man (Prov. 12, 25). The Prophet turned this word to a true person, that is, living in the help of the Almighty in the form of an appeal to him, encourages him that the Lord will deliver him from the networks of mental and sensual catchers, according to Athanasius *).

*) According to Cyril and Didim: The word rebellious is the word of wicked heretics, for they revolt the hearts of the innocent with unbridled slander and the unreasonableness of what they say or what they prove.

4. His tongue will overshadow thee, and under the krill, His hope.  God, they say, will fight for You, a person who trusts in Him, and this is taken from the likeness when someone stands in front of someone and, fighting, covers him with his shadow, that is, covers him with his shoulders, or the back side of his body . For μεταθρενα is the place between the ramen, called the ridge or shoulders *). And the shoulders of God are the power of His protecting, also called the wings of God.

*) Another says: Μεταθρενα, in my opinion, means a place lower than the neck and, as it were, between the ramen, but not quite the ridge. Someone else: Flow: Μεταθρενα is the place on which the wings between the ramen are affirmed. Theodorite: He will be your protector and will cover you when you fight. And this was taken from the example of those who stand in front of the battle and with their shoulders cover those standing behind; and he calls wings the actions of fishing, using the likeness of birds that cover their chicks with innate love, as one said more clearly: they will cover you under the shadow of their wings, like a chick. And this is in accordance with what was said in Deuteronomy: how an eagle (that is, God) covered its nest and warmed its chicks; prostrated his wings and took them, and took them on his shoulders. The Lord said the same thing about Jerusalem: how many times I wanted to gather your children, like a bird gathers its chicks: and you did not want it. Nyssa: Expression: with your shoulders they will overshadow you, the same means that to be behind God, because the shoulders are behind. And he who goes behind God will not be corrupted from righteousness, if he always looks after the one who goes forward. For he who makes a movement to the side or directs his gaze towards the face of his leader, he paves a new path for himself. Why Moses does not look in the face of God, but on His back.

His truth will go by weapons. Weapons here mean weapons protection. So David says to the person who lives in God's help that if you are true in word and deed, then truth will surround you like a weapon, that is, it keeps you from all sides. Here, mind you, reader, praise the truth; because David says that the truth is God’s generation, it is peculiar to God. For if a lie is peculiar to the devil, then it is obvious that on the contrary, truth is peculiar to God. According to Athanasius, it can be said differently that Christ will surround and preserve the cross as a weapon of those who live in His help. For the truth of the Father is Christ, as He himself said: he who saw me saw the Father (John 14, 9) *).

*) The words of Athanasius: The Christ is a cross, by which we are surrounded, we are courageous in every kind of abuse, we defeat every enemy.

5. Not afraid of the fear of the night, of the arrow flying in the days.  You, says a person who lives in God's help, will not be afraid of the fear that happens at night from demons, or from people; and you won’t be afraid of arrows, both sensual, thrown by people during the day, and mental, with which demons and passions strike.

6. From the thing, in the darkness of the passing, from the shaking (meeting) and the demon of the midday. You, who say, living in God's help, will not be afraid of any thing that walks in the darkness, such as: a thief, a spider, an arsonist of houses. The dark thing is fornication, adultery, a demon of passion, and the like. A meeting is every thing involuntary, happening by chance. A midday demon, some, like Eusebius and others, is called a demon of laziness and carelessness, which has people lying especially in the afternoon; and others call the demon of vile and carnal thoughts, and some demons of incontinence); since all such demons fight against people in the afternoon, when the womb is saturated and burdened with food.

*) According to Theodorite, there are two types of misconduct: for some either secretly and secretly, and, as it were at night and in darkness, inconspicuously prepare nets for the desired prey; or obviously and, as it were, in a day, solemnly. So, he calls secret fear a night fear, and sheer intent is an arrow flying day. According to Didim, nightly fear is a danger from the pleasures of the carnal, which attacks especially in darkness; the arrow flying in the afternoon is covetous, for it is his time; a thing that passes in darkness is all sin and ignorance, and it produces evil spirits of error. According to Eusebius, they are met when the mind is inclined to voluptuousness, when it rejoices on the works of piety and does not care about the works of virtue. Words of Theodorite: Said: the demon of the afternoon, in the meaning of occupying many glories. Usually, and malefactors from people to eat food and saturation, as it were, seek ready-made fishing and easily enslave those deprived of supreme fishing.

**) Words of Gregory the Theologian: He who trusts in the Lord will not be afraid of the devil, who is transformed into an angel of light, even if he promised bright light and at least seemed to the depraved as noon. Cyril: It may be a passing thing in darkness calls inconspicuous sin; for sometimes we don’t know things secret, therefore, when we do otherwise, we sin and fall into the ground (oppression) of perdition. Of these, the same David, praying, says: Cleanse me from my secret. Another says that, in general, a thing that passes in darkness is an atrocity manifesting itself where all sin and ignorance do not expect it; midday meeting is obvious and open harm. Notice that the demon in the midday outraged David when he fell into adultery with Bathsheba after the midday sleep.

7. Thousand will fall from the (left) country, and TMA right at you; it’s not coming to you. The side (κλιτος) is the side in general. But here David called the left side, saying that a thousand arrows will fall on the left side of the living in the help of the Almighty, and ten thousand arrows will fall on his right side, and they will not come close to him, that is, they will not damage him. For tma (μυριας) means ten thousand. In the highest sense, this psalm says that you, who live in God's help, will be exposed to many arrows on the left side, and even more on the right side, where the left side means when someone is subject to the arrows of crazy passions-rage and lust, which are clearly and the essence of evil is undeniable; but under the right, when someone is struck by such reasons that appear to be right and good, but really not, because the enemy, the devil, knowing that many do not accept sins, when they appear explicitly and in their own nakedness, therefore, he begins to wrestle against them from things that seem good, and then through them overthrows them into sheer evil *).

*) Why, according to Sim and Opigen, he says: in the highest sense, he decently said that thousands are malicious against the left, and ten thousand against the right; for our right actions and virtues, as strong and more amazing, hostile forces, are trying to weaken. And there are more of those who fall through actions apparently right-winged than those that clearly sin; for, the majority of people, apologizing for some innocence, are often tempted by sins. The words of Hesychius: Darkness attacks the right, as the strongest; however, quite a lot more fall through such actions that appear to be right than those that explicitly sin. Theodorita: At least an infinite multitude, he says, has attacked from your right and left side, but you will not be harmed by them, on the contrary, you will see that they will be deposed by a divine defeat. It was under Hezekiah. For 18 topics and 5 thousand Assyrians were defeated without military tools. So it was with Gideon, and with Johnathan and with Jehoshaphat and with the prophet Elisha. According to this, Athanasius also speaks, citing the example of what happened under Josaphat, who won not by fighting, but singing and praising God with these words: confess to the Lord, for in His age His mercy (which psalm is called polyelein). And Judah came into the vision of the wilderness and saw the multitude; and now they all fell dead on the earth; there was no one escaping (2 Chronicles 20, 24). Why is it written, according to Didim's explanation: the Lord will take a hand in secret to Amalek from childbirth to childbirth (Exodus 17, 16). For the Lord will not stop saving those who love Him.

8. See the volume of thy watch and the reward of sinners, behold.Arrows, says enemies will not come close to You, who lives in God's help; if, however, you see through your mental eyes, you will know that this is true; and you will see the punishment that sinners-demons and people who are at war with you have from God.

9. For thou, O Lord, my hope.  He who lives in the help of the Almighty, having heard of David announced to him as the above promises, calls, according to Diodorus, to God with pleasure and says: You, Lord, my hope *).

*) Another says that there is a lack of a verb: you said that the following thought was clearer: you said: You are the Lord! my hope!

Vyshnyago put eci (you made) your refuge.

10. Evil will not come to you.  David here, responding to the one who lives in God's help, says: did you say that the Lord is your hope, and you made the Most High as your refuge? So know that no temptation will come near you. For it is necessary to read inquiringly the words: have you made the Most High as your refuge? But words, evil will not come to you, in the form of an answer, since this is the answer to those *) And even if the temptation is not near to God’s refuge, even the devil proves this, appealing to God about Job: Didn’t you protect the external state his? (Job. 1, 10). However, when God permits, evil can come close to such a person, that is, disaster, danger, and temptation.

*) Athanasius, explaining the words: evil will not come to you, he says: evil by its nature comes from the outside; and virtue has a reason for its being inside (of man). For, according to Ecclesiastes, God created man to be right; and he, having wished many thoughts, attracted evil from himself: however, this is what I found that God created man to be right, and they (people) began to search for many thoughts.

And the wound does not come near your body (dwelling). Not only, he says, no evil will come near you, but even your house; where the preposition: εν (in the expression: εν τω σκηνωματι) is superfluous. And in another sense, every disease can be early, and the dwelling of the soul is the body. So he says that illness will not come near your body for making God your refuge. A decent explanation is found at Chrysostom that if a man of God experiences weaknesses and wounds and other similar temptations, they constitute a feat and a test for him and increase the crowns, but for a sinner they are really wounds. For many, says the same David, are wounds to the sinner (Ps. 33:20).

11. As an angel he will command you, save thee in all your ways. These words are similar to those spoken by David himself in the 33rd psalm: the angel of the Lord will revolt around those who fear him, and deliver them. And Abraham, encouraging the servant of his house, when he sent him to Mesopotamia, said: the Lord God will send his angel before you (Genesis 24, 7); James also says: An angel delivering me from all evil (Genesis 48:16). From this we conclude that God, through the angels, protects those who trust in him. Further, the paths are called human actions *).

*) Notice that, according to St. Cyril, the Arians, hearing that the devil spoke these verses to Christ when he tempted Him on the mountain, apply the above, that is, these words to Christ, that you made the Most High as your refuge. But they poorly apply them, following Satan in that father, thinking of proving that the Son is not equal in everything to the Father. For if, in their opinion, this is so, and we have made by our hope Christ, who has the refuge of our Father; then we resorted to the one who receives help himself, and call the Savior of the one who receives salvation from another himself. But this is not true at all. For the Most High is both the Son and the Father and He is his refuge, the hope of all. Satan uttered these verses to the universal Savior of our Christ, as to an ordinary person: being darkness, he did not understand the power of these words, that these words speak in the psalm on behalf of every righteous person who receives help from the Almighty God and that it is necessary to understand that the Spirit speaks to every righteous person that you have made the Almighty your refuge; evil and other things will not come to you.

12. On the hands they will lift (lift) thee, but not when they stomp your foot on a stone.  The hands of angels are the powers that guard them; they will lift it up, put in place: they will support it during temptations and difficult circumstances, so that your foot does not trip over a stone; and under the stone one can understand every sin and every obstacle to virtue; finally, the foot is the behavior of man through which we go through real life *).

*) Divine Cyril says: (God) commands good forces to protect those who are offended and to retreat from destructive people not because He himself felt powerless in keeping them; for how and why could it be? but as a king, he entrusts his entourage withstanding the attacks of enemies and repelling the covetous people under his scepter. Words of Diodorus: Like fathers in the flesh, seeing the path hard and impassable, they take their children in their arms so that they do not hurt their tender feet, being unable to walk on a sharp road; in this way, rational forces are not allowed to suffer beyond the strength of those who still cannot endure suffering, as having a childish mind in some way, but relieve all temptation, so that through negligence they do not fall under the feet of Satan and do not renounce voluntary service to God. When the devil understood these words poorly and carried them to Christ, the Lord, reproving him, said in response: it is written: do not tempt the Lord your God: for God promised help not to the tempting, but to the poor, not conceited, or seeking empty glory, but found in dire need; for I do not say yet that what the psalmist said does not apply to Me, in which the Angels also need, but to the righteous.

13. Step on Aspida and the Basilisk, and cross the lion and the serpent (dragon).  He doesn’t come closer, he says, to you, a man who has God as his refuge, no poisonous or carnivorous beast, as it has clearly been revealed to many saints, as described in biographies, or in narratives about them. In the highest sense, by attacking and poisoning the poisonous and carnivorous animals, David expressed victory over evil. By aspid we can mean slander, which, like an asp, spews poison into people's ears against slander. Basilisk is envy; because just as a basilisk is harmful in the eyes, so envy with one eye harms those who are envied. Leo is cruelty and inhumanity. The serpent (dragon) is rage because of fiery, sharpness and action. All such passions will be won by the righteous and will not get any harm from them. And the demon is also an asp, a basilisk, a lion and a dragon; because all such harmful actions produced by these beasts, he has in himself *).

*) And according to the Great Athanasius, Cyril and Diodorus, under the lion, dragon, aspid and basilisk you can understand Satan himself and evil angels who retreated with him from God, who, without preserving their authority, usually fulfill his will. If you like, under snakes and basilisks you can mean the inventors of wicked heresies. According to Eusebius: Opposing forces are divided into four types: the authorities, authorities, rulers and spirits of evil, represented by four animals: a lion, a dragon, an adid and a basilisk. The Great Basil says that the basilisk is a terrible work of the snake, killing, as they say, by the very sight. For there is a legend that at one glance he destroys those instituted by him, casting a look of some destructive poison. Nyssa’s words: He who trampleth fury trample upon a lion, a furious animal, and who trample on pleasures and other vice, trample on an asp, a basilisk and a dragon; since carnal pleasure and all worldly evil are decently likened to reptiles and crawling on the earth. Still, perhaps, the one who tramples envy as the dominant of evil is trampling the basilisk itself. For the animal basilisk is harmful in the eyes as the envious ones are said to have harm in the eyes.

14. I will rely on Me and deliver.  For the reason the prophet made promises to a man who has God as his refuge, great and incredible, that is, that he will trample on the most cruel and poisonous animals; therefore, now, according to Athanasius, he represents God as a believer in the above and teaching what the reward and fruit of trusting in God is. He says: because this man trusted in Me, therefore I will deliver him from all danger.
I will cover and, as if my name is known. Notice, reader, why God said: for he knew My name; this is because no one can know the nature of God. But the name of God does not know the one who knows in general who God is, but the one who behaves in relation to God worthy of God, that is, how he should behave in relation to such a great and terrible God, otherwise, as a slave and humble the divine commandments of his Lord *).

*) Eusebius asks: Who knows His name? and he answers: he who serves Him alone and worships Him alone, not knowing another god but Him; the one who meekly submitted to Him the will of his mind; He who serves His desires knows His will. And when you hear the name, then understand the glory under it. So it is written that a good name is better than great wealth (Prov. 22, 1).

15. He will call to me, and I will hear him: with him I am in tribulation, I will destroy him, and I will glorify him. He who trusts in Me, says, will call and hear him: because he will not ask for something unworthy of My deity, or Me. In all temptation and sorrow I will be an assistant to him, as I was before in a cave with three youths and after - in suffering with the martyrs; and I will deliver him from all need, as we said in the 36th psalm, explaining the words: I did not see the righteous left; also: and the Lord will not leave him in his hands. And not only will I free him, but I will also make him glorious and famous because of the proximity that I will show him *).

*) Words of Athanasius: He who calls to Me with a strong soulful voice will find Me obedient and ready to help him: for I am always with him, even if he was in distress. Diodorus: What can bring more bliss when we have God quick to help and ready to fight against enemies? For then it is most necessary for Him to be with us when sorrows and calamities surround us. Not only, he says, I will relieve him of his sorrows, but I will make him known to everyone. Therefore, sorrow will no longer be sorrow, but joy and glory due to the union and communion of God with those in close circumstances.

16. By the long days I will fulfill it, and I will show him my salvation.  If, he says, he who hopes for Me will ask for a long life, I will give it to him. Or the longitude of days calls eternal life; because this eternal life, called the longitude of days, is one day because of its infinity and continuity *).

*) Theodorite and some others say that the psalm contained in this word actually refers to King Hezekiah, and especially the very last words go to the fact when he received an increase in life and gained great celebrity from the kingdom of Assyrian. Theodorite also adds this: those who trust in God will receive various blessings, as we see from ancient narratives, and as visible today (the next one is written in another book of Theodorite’s works); for the souls of the elect are in the hand of the Lord. Their bodies lying in the tombs, through the divine signs that are now occurring from them, reveal glorious salvation. Having been laid, at the command of the Lord, in the earth, they exude healing, became after the Savior other savior and doctors of all kinds of diseases; and their blessed remains, after the triumphant sign of the cross, became signs of victory over the demons.

Explanation of the words and phrases of Psalm 90 "Living in the Help of the Highest ...":

Alive in the help of Vyshnyago  - living in the help (help) of the Almighty.
Heaven will be established in the blood of God - in the dwelling (letters, in the tent) of the God of Heaven will settle (rest).
Yako Toy relieves cha from a network of hunters  - for He will deliver you from the nets of a hunter.
His tongue will overshadow thee, and under His krill you hope  - letters. He will close, protect you with His shoulders, and under His debris you will be safe.
It will go around with weapons - shield it with a shield.
Not afraid of the fear of the night, of the arrow flying in the days  - Do not be afraid of the danger of secret and overt.
From things to the passing  - from calamity, ulcers, misconduct that befalls at night (or, in general, where they are not expected).
From cartilage - from attack (from any unforeseen event, meeting, illness).
Demon Midday  - open obvious harm (demonic attack during midday rest; unclean spirit of laziness and despondency, especially tempting at certain hours of the day).
From your country - near you (on the left side).
Tma right at you  - ten thousand to your right. According to the interpretations of the holy fathers, more (tens of thousands) of enemies (and, therefore, attacks) are on the right (tens of thousands) than on the left (thousands).
Volume of your watch  - however, only with your eyes will you look, will you see.
For thou, O Lord, my hope: Vyshnyago put ecu thy refuge  - in the Russian Synodal translation: For you said: Lord - my hope; You have chosen the Most High as your refuge.
The wound is here: an ulcer.
Telesi - literally - home, village.
Commandment - commandments.
Tha will be raised in your arms, but not when you stomp your foot on a stone  - they’ll take you in their arms (raise you in their arms) so that you don’t stumble on a stone (literally - do not stumble, do not get hurt) with your own foot).
On the Aspida and the Basilisk  - poisonous snake breeds.
Cross the lion and the serpent  - you will trample on the lion and (huge, terrible) snake (literally dragon); in the psalm - as an image of victory over evil.
I will trust in me, and I will deliver  - Since he placed hope on Me (says the Lord), I will deliver him. Ismu - I will deliver.

There is a custom to carry the text "Psalm 90" Living in the help of Vyshnyago ... "in a pocket on his chest or on his belt (small folding icons and belts with the text of Psalm 90 are sold in temples).

KAFISM 12

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Psalm 90
Praise to the song of David, not inscribed with Jew	David's song of praise. Not inscribed with the Jews.
1 Alive in the help of the Most High, in the blood of the God of Heaven is set up.	1 Living under the shelter of the Most High under the shadow of the Almighty rests,
2 Answer of the Lord: My intercessor, and my refuge, my God, and I trust in him.	2 says to the Lord: “my refuge and my protection, my God, on whom I trust!”
3 Like Toy, he will save the cha from the network of lovchi, and from the word rebellion,	3 He will deliver you from the catcher’s net, from a fatal ulcer,
4 His sword over His head will overshadow, and under His krill, one hopes: His weapon will come upon His truth.	4 He will hide you behind His shoulders, and under His wings you will hope that His truth will surround you with arms.
5 Do not be afraid of the fear of the night, of the arrow flying in the days,	5 Thou shalt not fear the horrors of the night, the arrow flying by day,
6 from a thing in the darkness of the passing away, from shrinking, and besdenna half.	6 ulcers that go in the darkness, and plagues that devastate at noon.
7 He will fall from thy country, and I will be near to you, but it will not come near to you,	7 A thousand and ten thousand at the right hand of you shall fall by your side. but it will not come close to you:
8 Above thy eyes, they shall see, and the recompense of sinners shall be cut off.	8 You will only watch with your eyes and see the wicked's retribution.
9 Like thou, Lord, my trust, the Most High hath laid thy refuge.	9 for you said:  “Lord is my hope”; You have chosen the Most High as your refuge;
10 Evil shall not come unto thee, and the wound shall not come near thy body,	10 evil shall not come unto thee, and the plague shall not come near thy dwelling;
11 as if by His angel to command you, keep thee in all your ways.	11 For he commanded his angels about you - to guard you in all your ways:
12 On your arms you will be lifted up, but when you have not staked your foot against a stone,	12 they will carry you in their arms, that you may not stumble upon your stone with your foot;
13 On Asp and Basilisk write, and cross the lion and the serpent.	13 you will set foot on an asp and a basilisk; You will trample on the lion and the dragon.
14 I will trust in me, and I will take it away: I will cover it, as though I know my name.	14 “For he loved me, I will deliver him; I will protect him, because he has known My name.
15 He will cry unto me, and I will hear him: with him I am in tribulation, I will destroy him, and I will glorify him,	15 He will call to me, and I will hear him; with him I am in sorrow; I will deliver him and glorify him
16 I will fulfill him by long days, and I will show him my salvation.	16 I will saturate him with the longitude of days, and I will show him My salvation. ”

HOW IT WAS WRITTEN BY PSALM 90 AND WHAT IT MEAN

Among scholars, it is believed that the text of this psalm, which begins with the words “Living in Help”, was compiled by King David regarding his salvation from a three-day pestilence, therefore it is also called David's laudatory song. In this instructive psalm, the prophet teaches that faith in God is the best defense against all evil and demonic attacks. Those who love God with their hearts and trust in His protection may not be afraid of various dangers.

The ninetieth psalm is a very strong prayer for help, which, based on centuries of experience, will help protect against any troubles and evil. He to as a powerful weapon against demons, the 90th psalm has been tested by many generations of Christians"(Hieromonk Job (Gumerov).

Even the words of Satan, during the temptations of the Savior, prove to us how effective the words of the 90th psalm are against him. After His Baptism, the Lord Jesus Christ retired to the wilderness for forty days for prayers and the devil began to tempt the Savior there. One of the temptations was: if you are the Son of God, rush down, for it is written:

He commands you to His angels, and they will carry you in his arms, that you may not stumble upon your stone with your foot ”(Matthew 4: 6).

« To his angels ..."- these are words from the ninety psalm and Satan would hardly have repeated them if they had not been so strong in the fight against him.

EXPLANATION AND BRIEF INTERPRETATION OF 90 PSALM

Ps. 90: 1-2   Living in the help of the Most High, in the shelter of God the Heavenly God will be established, the Lord says: I am my intercessor and refuge, my God, and I trust in him.
Alive in the help of Vyshnyago  - whoever hopes and trusts in the help of the Most High, He will protect him. He who believes in the Lord says to the Lord: You are my intercessor and my refuge: My God, I will trust in Him.
  This verse is about the devotion of man to the will of God, the hope of His protection and therefore, calm and confidence in his safety.

Ps. 90: 3-4 Like Toy, he will save the cha from the web of prey and rebellious from the word: His shoulders will overshadow the cha, and under His krill hope: the truth will go by the weapons of his cha.
The Lord God saves from any nets, from any evil that can lead to confusion ( from the word rebellious) He will cover you from troubles ( his shoulder will overshadow) and will give a feeling of calm and security ( and hope under his krill).
  The truth of God will surround you from all sides and will be like a weapon. The truth here is fidelity to the Lord, He promises His help, and those who want to receive it must receive it.

Ps. 90: 5-6 Not afraid of the fear of the night, of the arrow flying in the days, of the thing in the passing darkness, of the shining and demon of the midday.
Night darkness is an image of fears, dangers. The Psalmist convinces a person that he who is under God's protection does not need to be afraid of nightly fears or arrows. " flying in the days". You will be protected from all (hostile) things that happen at night ( in the dark), and from various accidents, surprises during “meetings” (from shriveling, that is, from what happens by accident), from evil spirits that can attack at noon (in broad daylight).

Ps. 90: 7-8   Thousand will fall from your country, and TMA right at your place, but it will not come nearer to you: watch both of your eyes and the reward of sinners, behold.
If on the one hand a thousand enemies attack and on the other ten thousand (or more), then in this case they will not be able to get close to you. They will not do you any harm, and you yourself, with your own eyes, will see how the Lord will punish them for this ( look at both your eyes and the reward of sinners).
  The biblical story describes how the Hebrew king Hezekiah, being surrounded by the enemy, cried out to the Lord God and received protection from Him - 185 thousand Assyrian troops were defeated in one night (2 Chronicles 32).

Ps. 90: 9   For thou, O Lord, my hope: Hath the highest put thou thy refuge.
You, Lord, all my hope and support ( how are you, Lord, my hope), says the psalmist. You chose the Almighty ( put it) your refuge.

Ps. 90: 10-13 Evil will not come to you, and the wound will not come near your body: as an angel to command you, save thy in all your journeys. You will be hauled in your arms, and not when you clasp your foot on a stone: step on the side and basilisk and cross the lion and the serpent.
The word "telesi" here is translated as a village, a dwelling. Therefore, the prophet put the following meaning into these words: after you believe in God and choose Him as your Protector, no evil will come to your home. After all, the Lord sends His angels and orders them ( to His angels a commandment about you) so that they protect you always, in all matters ( save thee in all your ways).
  In case of danger, the Angels will support you so that you do not stumble over an obstacle, as they stumble on a stone ( but not when stomp your foot on a stone) And the deeper meaning of this saying is that Angels will be guards from various temptations in your way.
“If you step on a lion and a side, you will trample on a skim and a dragon.” Aspid, the basilisk and the dragon were considered the most terrible snakes. In the interpretation of the bishop of Sarapulsky, there is a description that the poison of the asp is very strong and it is difficult to neutralize it even with the most powerful spells. The basilisk (spectacle snake) has fiery eyes that are very dangerous for animals, they literally paralyze, its poison is deadly for them. In ancient times, the basilisk was often a symbol of terrible, royal power.
  A serpent, a dragon (or a boa constrictor) is the largest of all serpentine, its length is more than 10 meters. He can swallow a person or even a bull; he is often compared with the devil in his strength. The lion has always been revered for the strongest king of beasts.

But, despite the great dangers that these animals symbolize, a person under God's protection will repel the attacks of any enemies and defeat the most terrible evil.

Ps. 90: 14-16   For I trust in Me, and I will deliver it also: I will cover it and, for My name is known. He will call to me, and I will hear him: with him I am in tribulation, I will destroy him, and I will glorify him: by long days I will fulfill him and show him my salvation.
Further, the prophet speaks on behalf of God: after a person began to trust in Me (like on me upova), then I will deliver him and hide from troubles and dangers. And for the fact that he began to believe Me ( how my name is known), I will not leave him without protection. And if a person is in any kind of trouble, I will be with him in this misfortune ( with him I am in sorrow), spare him ( will blow him) from her, and even i will glorify him.Those. even difficult circumstances The Lord will turn in well-being and glory.
With the longitude of days I will fulfill it -a believer and a lover of God will receive as a reward a long life on earth and the bliss of life of the next century.

This psalm in Heb. The Bible does not have a name for the writer, but for some features of its content, you can definitely indicate the reason and time of writing. Ps. 90_1–4 verse. a righteous man is drawn, living only with the hope and hope of God, preserving him from the many enemies miraculously perishing around the righteous (Ps. 90_7-8). To this righteous man, the Lord miraculously lengthens life (Ps. 90_16). All these traits are applicable to Hezekiah, who, when attacked by the Assyrians, sought help only from God, who destroyed 185 thousand enemy troops. Hezekiah's life, as you know, was miraculously extended for 15 years. The psalm must be considered written during the reign of Hezekiah, but who, it is unknown, may be the king himself. The inscription on the psalm in LXX-tee (both in glor. And Russian Bibles) should be understood, therefore, as an indication that the psalm is written in imitation of the laudatory songs of David. As written after God’s help to the pious king, the psalm contains the praise of the righteous, living only by faith and hope in God, in which (faith and hope) the guarantee of salvation from all minor and major misfortunes of life.

He who lives by faith and hope in God will find in Him a protector who will save life from all misfortunes and evils (1–6). Even military attacks by enemies will not do harm: enemies will all die (7–8). Since you have chosen God as your refuge, He will protect You with his Angels (9–13). Any prayer of such a righteous person will be heard by the Lord, who will glorify him and “fill him with the longness of days” (14–16).

Ps. 90: 1. Living under the shelter of the Most High under the shadow of the Almighty rests,

Ps. 90: 2. says to the Lord: “my refuge and my protection, my God, on whom I trust!”

“Living under the shelter of the Almighty” - living in hope for God, so deep that only from Him seeks intercession, that “under the shadow of the Almighty rests” - will use His shelter, protection. The comparison is taken from the custom of ancient Eastern hospitality, when a foreigner, who entered the tent of a native, found complete peace and protection in him.

Ps. 90: 3. He will save you from the catcher’s network, from a fatal ulcer,

Ps. 90: 4. with His feathers they will overshadow you, and under His wings you will be safe; the shield and the fence are His truth.

Ps. 90: 5. You won’t be afraid of the horrors in the night, the arrow flying in the afternoon

Ps. 90: 6. an ulcer that walks in the dark, an infection that devastates at noon.

Ps. 90: 7. A thousand and ten thousand at the right hand of you will fall beside you; but it will not come close to you:

Ps. 90: 8. only you will look with your eyes and see the wicked retribution.

No matter how diverse, numerous and great the calamities threatening this righteous, the Lord will deliver him from all of them. He will save "from the net of the catcher" - in general from any danger caused by cunning; “From a fatal ulcer” - from everything that causes death, harm. The Lord will protect him with the same precautionary love with which the hen takes under the wings of his cubs, where they feel completely safe (“under His wings you will be safe”). This is because “His truth” will be a protective tool for man. Since God loves the truth, he will protect one who is true before Him. “Horrors of the night” - hidden covert attacks; from the "arrow flying in the afternoon" - from obvious attacks; from “an ulcer that walks in the darkness” - from actions hiding in the darkness of intrigues, intrigues; ("From the cartilage" of glories. Bibl. - an accidental ailment); from the "plague that devastates at noon" - from the actions of a sizzling burning wind, drying out all vegetation. If the righteous were attacked by enemies in an unusually large number, then the Lord would destroy them “a thousand and ten thousand” (round numbers) - in enormous numbers, but not one of the destructive calamities sent by God to the enemies would affect the righteous.

Ps. 90: 10. evil shall not come unto thee, and the plague shall not come near thy dwelling;

“Evil does not happen to you” - the disaster will not affect you personally, “the ulcer will not come near your dwelling” - nor your property. All this was fulfilled on Hezekiah during the attack of the Assyrians.

Ps. 90: 11. for His angels commands you: to guard you in all your ways:

Ps. 90: 12. they will carry you in their arms, lest you stumble upon your stone with your foot;

Ps. 90: 13. you will tread on the aspid and the basilisk; You will trample on the lion and the dragon.

Ps. 90:14. “Because he loved Me, I will deliver him; I will protect him, because he has known My name.

Ps. 90:15. He will call to me, and I will hear him; with him I am in sorrow; I will deliver him and glorify him

Ps. 90: 16. I will saturate him with the length of days, and I will show him My salvation. ”

The Lord will protect his righteous with miraculous power. He will send him a guardian angel, who, as it were, would carry him through danger. Aspid and the basilisk (the birth of poisonous snakes, the basilisk is a spectacle snake) will not harm him; neither a lion nor a dragon will harm him (probably a boa constrictor or boa), because the Lord will always hear him because the righteous loves Me. The Lord will fulfill it with the “longitude of days” - not only will he not prematurely deprive his life, but he will extend it miraculously beyond its natural duration, which was the case with Hezekiah.

Since earlier it was said about the miraculous protection by God of the righteous, by “longitude of days” one can understand not the natural, ordinary duration of human life, but its miraculous lengthening.

In this psalm, the writer's speech often changes: either he speaks generally about the righteous, then he turns to him personally (3–8 v.), Then he merges with him in prayer before God.

This psalm is the final psalm of the 6th hour. By instructing the previous two psalms of this hour of every believer to be properly present at the liturgy, here the Church with the words of this song promises them the same reward from God that Hezekiah received for his faith in Him. He is also promised the “gift of salvation” (16), obtained through worthy acceptance of Christ in himself in the Eucharist.

Ps. 90  This psalm is a hymn to God and an expression of the believer's hope.

90: 1 Living under the shelter of the Most High ... rests.  This verse expresses the main idea of \u200b\u200bthe psalm: the Lord protects those who live according to His laws.

90: 4 With His feathers they will overshadow you.  Poetic image. The Lord is likened to a bird, lovingly guarding its chicks from the misfortune.

the shield and the fence are His truth.  Keeping God's commandments (His truth) is in itself a defense against evil.

90: 5 horrors in the night.  Those. unexpected and unforeseen disaster.

arrows.  Those. open opposition of enemies.

90:11 to his angels.  The will of God was often accomplished through the medium of His heavenly servants of angels - invisible creatures endowed with special power.

90:12 they will carry you in their arms.  These words were reminded to Jesus by Satan (Matthew 4.6), seducing Him to rush down from the roof of the temple. The enemy of the Lord wanted Jesus to test the power of God, i.e. violated the commandment (see Deuteronomy 6.16).

90:13 you will tread on the asp and the basilisk.  Wed Lx 10.19.

90:14 Because he loved Me.  The protection promised by God to the psalmist does not necessarily extend to every person. Only those who believe in God and love Him deserve it. This is also stated in the frequently quoted words of NZ: “all things work together for good to those who love God, who were called according to His purpose” (Rom. 8.28).