Սաղմոս / Psalms - 103 |

Text:
< PreviousՍաղմոս - 103 Psalms - 103Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Непосредственно за искренним, воодушевленным и трогательным изображением Промысла Божия в судьбе человека, в нравственном мире, Давид рисует и высоко поэтическую картину промыслительной деятельности Бога в жизни мира физического.

Благослови, душа моя, Господа, благого Творца и Промыслителя над миром. Ты сотворил свет, облако, огонь и все стихии физического мира (первый и второй дни творения, 1-4); образовал воду и землю, и той и другой назначил пределы (5-9); Ты произвел источники, растения и животных (10-13); Ты создал нужное для питания скота и человека, и всему существующему назначил соответствующие места обитания (14-18). Днем и ночью воды и земли полны жизни и движении (19-26) и все существующее живет и питается Твоими дарами и поддерживается Твоей милостивой силой (27:-32). Буду всегда петь Господа и да не будет более беззаконных на земле (33-35).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is very probable that this psalm was penned by the same hand, and at the same time, as the former; for as that ended this begins, with "Bless the Lord, O my soul!" and concludes with it too. The style indeed is somewhat different, because the matter is so: the scope of the foregoing psalm was to celebrate the goodness of God and his tender mercy and compassion, to which a soft and sweet style was most agreeable; the scope of this is to celebrate his greatness, and majesty, and sovereign dominion, which ought to be done in the most stately lofty strains of poetry. David, in the former psalm, gave God the glory of his covenant-mercy and love to his own people; in this he gives him the glory of his works of creation and providence, his dominion over, and his bounty to, all the creatures. God is there praised as the God of grace, here as the God of nature. And this psalm is wholly bestowed on that subject; not as Ps. xix., which begins with it, but passes from it to the consideration of the divine law; nor as Ps. viii., which speaks of this but prophetically, and with an eye to Christ. This noble poem is thought by very competent judges greatly to excel, not only for piety and devotion (that is past dispute), but for flight of fancy, brightness of ideas, surprising turns, and all the beauties and ornaments of expression, the Greek and Latin poets upon any subject of this nature. Many great things the psalmist here gives God the glory of I. The splendour of his majesty in the upper world, ver. 1-4. II. The creation of the sea and the dry land, ver. 5-9. III. The provision he makes for the maintenance of all the creatures according to their nature, ver. 10-18, 27, 28. IV. The regular course of the sun and moon, ver. 19-24. V. The furniture of the sea, ver. 25, 26. IV. God's sovereign power over all the creatures, ver. 29-32. And, lastly, he concludes with a pleasant and firm resolution to continue praising God (ver. 33-35), with which we should heartily join in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The majesty and power of God manifested in the creation of the heavens and the atmosphere, Psa 104:1-3; of the earth and sea, Psa 104:4-9; of the springs, fountains, and rivers, Psa 104:10-13; of vegetables and trees, Psa 104:14-18; of the sun and moon, Psa 104:19; of day and night, and their uses, Psa 104:20-23; of the riches of the earth, Psa 104:24; of the sea, its inhabitants, and its uses, Psa 104:25, Psa 104:26; of God's general providence in providing food for all kinds of animals, Psa 104:27-31; of earthquakes and volcanoes, Psa 104:32. God is praised for his majesty, and the instruction which his works afford, Psa 104:33, Psa 104:34. Sinners shall be destroyed, Psa 104:35.
This Psalm has no title either in the Hebrew or Chaldee; but it is attributed to David by the Vulgate, Septuagint, Ethiopic, Arabic, and Syriac. It has the following title in the Septuagint, as it stands in the Complutensian Polyglot: Ψαλμος τῳ Δαυιδ ὑπερ της του κοσμου συστασεως "A Psalm of David concerning the formation of the world." The Syriac says it is "A Psalm of David when he went with the priests to adore the Lord before the ark." It seems a continuation of the preceding Psalm; and it is written as a part of it in nine of Kennicott's and De Rossi's MSS. It is properly a poem on the works of God in the creation and government of the world; and some have considered it a sort of epitome of the history of the creation, as given in the book of Genesis.
Albert Barnes: Notes on the Bible - 1834
104:0: This psalm in the Syriac, the Arabic, the Greek, and the Latin versions, is ascribed to David, but on what authority is now unknown. That it "may" have been composed by him cannot be doubted, but there is no certain evidence that he was the author. In the Hebrew, it has no title, and there is nothing in the psalm itself which would furnish any indication as to its authorship.
The occasion on which the psalm was composed is unknown, and cannot now be ascertained. Rosenmuller and Hengstenberg suppose that it was at the time of the return from the Babylonian exile, and that it was intended to be used at the re-dedication of the temple. But it has no special applicability to such a service; it has no such local references as would fix it to that time; it has nothing which would make it inappropriate at "any" time, or in "any public service. It is such a psalm as might be composed at any period of the world, or in any country, where there was an intelligent view and a careful observation of the works of God. It implies, indeed, such a knowledge of the fact that God made the world as could be obtained only by Rev_elation; but it evinces also a power of close observation; a large acquaintance with the creation around us; a relish for the scenes of nature; as well as a rich poetic faculty, and a power of description, adapted to place such scenes before the mind as realities, and to make us feel, in reading it, that we are in the very midst of the things which are described - so that they seem to live and move before our eyes.
The psalm was probably founded on the record of the creation in Gen. 1; with a design to show that the order of the creation, as there described, "was adapted to the purposes which were intended, and was carried out in the providential arrangements now existing on the earth;" or, that, taking the order of the creation as described there, the existing state of things furnished an illustration of the wisdom and benevolence of that order. Accordingly, in the psalm, it was convenient for the writer to follow substantially the "order" observed in Gen. 1 in narrating the creation of the world; and he states, under each part, the "acting out" of that order in existing things; creation in its being actually carried out, or in its results - the creation "developing itself" in the varied and wonderful forms of being - of vegetable and animal life - of beauty, of harmonious movement, of ceaseless activity - on the land, in the air, and in the waters. Accordingly there is in the psalm:
I. An allusion to the work of the "first" day, Psa 104:2-5 (compare Gen 1:1-5): to the stretching out of the heavens as a curtain; to the source of light - "who coverest thyself with light as with a garment;" - to the laying of the foundations of the earth to abide foRev_er; to God as Creator of all things, with the additional ideas of his being clothed with honor and majesty; making the clouds his chariot; walking upon the wings of the wind; making the winds his messengers, and flames of fire his ministers.
II. An allusion to the work of the "second" day, Psa 104:6-9 (compare Gen 1:6-8). Here it is the separation of the waters - the power exerted on the waters of the earth; in Genesis, the dividing of the waters above from those on the earth; in the psalm, the poetic images of the deep covering the earth as with a garment; the waters climbing up the mountains, and rolling down into the valleys, until they found the place appointed for them, a boundary which they could not pass so as to return again and cover the earth.
III. An allusion to the work of the "third" day, Psa 104:10-18 (compare Gen 1:9-13). In Genesis, the waters gathering together; the dry land appearing, and the earth yielding grass, and herbs, and fruit trees - the creation of vegetables; in the psalm, the springs running into the valleys, and winding among the hills - giving drink to the beasts, and quenching the thirst of wild asses - furnishing a lace for the fowls to build their nests, causing the grass to grow for the cattle, and herbs for the service of man - supplying him wine to make him glad, and oil to make his face shine, and bread to strengthen his heart - bringing forth the trees of the Lord, the cedars of Lebanon for the birds to make their nests, and the fir trees for the stork - making the hills a refuge for the wild goats, and the rocks for the conies: that is, the work of creation on the third day is seen by the eye of the psalmist not "as" mere "creation," but in the "result," as enlivened and animated by all these varied forms of life, activity, and beauty which had been spread over the earth as the "consequence" of this part of the work of creation.
IV. An allusion to the work of the "fourth" day, Psa 104:19-23 (compare Gen 1:14-19). Here, as in the pRev_ious divisions of the psalm, it is not a reference to the mere "creation" - to the power evinced - but to the creation of the sun and moon "as seen in the effects" produced by them - the living world as it is influenced by the sun and moon: the seasons - the alternations of day and night. Thus Psa 104:20, at night, when the sun has gone down, all the beasts of the forest are seen creeping forth; the lions roar after their prey, and seek their meat from God; and again when the sun arises Psa 104:22-23, they are seen gathering themselves together, and retiring to their dens, and man is seen going forth to his work and to his labor until the evening. It is thus not the original act of creation which is before the mind of the psalmist, but that act in its development, or when it is seen what God contemplated by it, or what he intended that in this respect the world should be when he made the sun, the moon, and the stars.
V. An allusion to the work of the "fifth" day, Psa 104:24-30 (compare Gen 1:20-23); the creation of "life" in the waters, and in the air; as the fowls of heaven - the whales, etc. Here, too, the psalmist sees all this as it is - or developed on the sea, and in the air. In the sea there are things creeping innumerable, small and great; there are the ships; there is leviathan; there is everywhere animated life; there are beings innumerable all dependent on God; there are the processes of renewing, creating, destroying, continually going on - a moving scene, showing the "effect of life" as it is produced by God.
VI. It is remarkable, however, that the allusion to the successive days of the work of creation, so obvious in the other parts of the psalm, seems to close here, and there is no distinct reference to the sixth day, or the seventh - to the creation of "man" as the crowning work, and to the "rest" provided for man in the appointment of the Sabbath. The purpose of the psalmist seems to have been to celebrate the praises of God in the varied scene - the panorama passing before the eye in the works of "nature." The purpose did not seem to be to contemplate "man" - his creation - his history - but "nature," as seen around us. The remainder of the psalm, therefore, is occupied with a description of the glory of the Lord "as thus manifested;" the works of God as suited to fill the mind with exalted views of his greatness, and with a desire that his reign may be universal and perpetual, Psa 104:31-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 104:1, A meditation upon the mighty power, Psa 104:7, and wonderful providence of God; Psa 104:31, God's glory is eternal; Psa 104:33, The prophet vows perpetually to praise God.
Carl Friedrich Keil and Franz Delitzsch

Hymn in Honour of the God of the Seven Days
With Bless, O my soul, Jahve, as Ps 103, begins this anonymous Psalms 104 also, in which God's rule in the kingdom of nature, as there in the kingdom of grace, is the theme of praise, and as there the angels are associated with it. The poet sings the God-ordained present condition of the world with respect to the creative beginnings recorded in Gen 1:1; and closes with the wish that evil may be expelled from this good creation, which so thoroughly and fully reveals God's power, and wisdom, and goodness. It is a Psalm of nature, but such as not poet among the Gentiles could have written. The Israelitish poet stands free and unfettered in the presence of nature as his object, and all things appear to him as brought forth and sustained by the creative might of the one God, brought into being and preserved in existence on purpose that He, the self-sufficient One, may impart Himself in free condescending love - as the creatures and orders of the Holy One, in themselves good and pure, but spotted an disorganized only by the self-corruption of man in sin and wickedness, which self-corruption must be turned out in order that the joy of God in His works and the joy of these works in their Creator may be perfected. The Psalm is altogether an echo of the heptahemeron (or history of the seven days of creation) in Gen 1:1. Corresponding toe the seven days it falls into seven groups, in which the מאד הנה־טוב of Gen 1:31 is expanded. It is not, however, so worked out that each single group celebrates the work of a day of creation; the Psalm has the commingling whole of the finished creation as its standpoint, and is therefore not so conformed to any plan. Nevertheless it begins with the light and closes with an allusion to the divine Sabbath. When it is considered that Ps 104:8 is only with violence accommodated to the context, that Ps 104:18 is forced in without any connection and contrary to any plan, and that Ps 104:32 can only be made intelligible in that position by means of an artificial combination of the thoughts, then the supposition of Hitzig, ingeniously wrought out by him in his own way, is forced upon one, viz., that this glorious hymn has decoyed some later poet-hand into enlarging upon it.
John Gill
INTRODUCTION TO PSALM 104
This psalm, though without a title, was probably written by David, since it begins and ends as the former does, as Aben Ezra observes; and to him the Septuagint, Vulgate Latin, and all the Oriental versions, ascribe it. The inscription of the Syriac version is,
"a psalm of David, when he went to worship before the ark of the Lord with the priests; and as to us, it teaches us confession and prayer; and intimates to us the constitution of the beginning of the creatures; and declares some things concerning the angels.''
Some copies of the Septuagint version have it,
"a psalm of David concerning the constitution of the world;''
which indeed is the subject matter of it; for it treats of the creation of all things, of the heavens and the earth, and of all creatures in them; and of the providence of God in taking care of them. Christ is the divine Person addressed and described throughout the whole, as appears from the quotation of Ps 104:5 and the application of it to him in Heb 1:7.
103:0103:1: Սաղմոս ՚ի Դաւիթ. ՚ի վերայ աշխարհագործ արարածոց. ՃԳ։
0 Սաղմոս Դաւթի, աշխարհագործ արարածների մասին

Սաղմոս Դաւթի. ի վերայ աշխարհագործ արարածոց:

103:1: Սաղմոս ՚ի Դաւիթ. ՚ի վերայ աշխարհագործ արարածոց. ՃԳ։
0 Սաղմոս Դաւթի, աշխարհագործ արարածների մասին
zohrab-1805▾ eastern-1994▾ western am▾
103:0103:0 [Псалом Давида о сотворении мира.]
103:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐμεγαλύνθης μεγαλυνω enlarge; magnify σφόδρα σφοδρα vehemently; tremendously ἐξομολόγησιν εξομολογησις and; even εὐπρέπειαν ευπρεπεια beauty ἐνεδύσω ενδυω dress in; wear
103:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˈiḏ דָּוִד David בָּרֲכִ֣י bārᵃḵˈî ברך bless נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קְ֝רָבַ֗י ˈqrāvˈay קֶרֶב interior אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
103:1. benedic anima mea Domino Domine Deus meus magnificatus es nimis gloria et decore indutus esFor David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty:
1. Bless the LORD O my soul, O LORD my God, thou art very great; thou art clothed with honour and majesty.
103:1. To David himself. Bless the Lord, O my soul, and bless his holy name, all that is within me.
103:1. [A Psalm] of David. Bless the LORD, O my soul: and all that is within me, [bless] his holy name.
KJV Chapter [104] missing verse:

103:0 [Псалом Давида о сотворении мира.]
103:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
εὐλόγει ευλογεω commend; acclaim
ο the
ψυχή ψυχη soul
μου μου of me; mine
τὸν ο the
κύριον κυριος lord; master
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
ἐμεγαλύνθης μεγαλυνω enlarge; magnify
σφόδρα σφοδρα vehemently; tremendously
ἐξομολόγησιν εξομολογησις and; even
εὐπρέπειαν ευπρεπεια beauty
ἐνεδύσω ενδυω dress in; wear
103:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˈiḏ דָּוִד David
בָּרֲכִ֣י bārᵃḵˈî ברך bless
נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
קְ֝רָבַ֗י ˈqrāvˈay קֶרֶב interior
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
103:1. benedic anima mea Domino Domine Deus meus magnificatus es nimis gloria et decore indutus es
For David himself. Bless the Lord, O my soul: O Lord my God, thou art exceedingly great. Thou hast put on praise and beauty:
103:1. To David himself. Bless the Lord, O my soul, and bless his holy name, all that is within me.
103:1. [A Psalm] of David. Bless the LORD, O my soul: and all that is within me, [bless] his holy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Господь велик во всем своем творении; все предметы видимого мира говорят о Его "величии и славе", т. е. своим существованием, красотою и разнообразием они безмолвно восхваляют Господа, являясь величественным внешним выражением Его силы. Свет - является как бы Его одеянием, небо - шатром, раскинутым над всей землей; Ты обитаешь над водами ("горние чертоги" - верхняя комната, самая почетная в еврейских домах); управляешь облаками, по которым ходишь (древние в тучах видели образ явления Бога), как и по ветрам так, как человек по земле. Стихии мира, напр., ветер и огонь, являются такими же быстрыми и точными исполнителями Твоей воли, как и ангелы. Здесь указания на многочисленные чудеса, совершаемые Богом при посредстве внешней природы, напр., через землетрясения, грозы, огонь и т. п.
Adam Clarke: Commentary on the Bible - 1831
104:1: O Lord my God, thou art very great - The works of God, which are the subject of this Psalm, particularly show the grandeur and majesty of God. The strongest proofs of the being of God, for common understandings, are derived from the works of creation, their magnitude, variety, number, economy, and use. And a proper consideration of those works presents a greater number of the attributes of the Divine nature than we can learn from any other source. Revelation alone is superior.
Albert Barnes: Notes on the Bible - 1834
104:1: Bless the Lord, O my soul - See Psa 103:1.
O Lord my God, thou art very great - This is a reason why the psalmist calls on his soul to bless God; namely, for the fact that he is so exalted; so vast in his perfections; so powerful, so wise, so great.
Thou art clothed with honor and majesty - That is, with the emblems of honor and majesty, as a king is arrayed in royal robes. Creation is the garment with which God has invested himself. Compare the notes at Psa 93:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:1: Bless: This sublime poem on the works of God in creation and providence, is ascribed to David in the LXX, Vulgate, Ethiopic, Syriac, and Arabic; and as it opens and closes with the same words as the preceding psalm, it is probable that it was composed on the same occasion; and it is written as part of it in nine manuscripts Psa 104:35, Psa 103:1, Psa 103:2, Psa 103:22
O Lord: Psa 7:1; Dan 9:4; Hab 1:12
art very great: Psa 145:3; Jer 23:24, Jer 32:17-19; Rev 1:13-20
clothed: Psa 93:1; Isa 59:17; Dan 7:9
honour: Psa 29:1-4, Psa 96:6
Carl Friedrich Keil and Franz Delitzsch
104:1
The first decastich begins the celebration with work of the first and second days. הוד והדר here is not the doxa belonging to God πρὸ παντὸς τοῦ αἰῶνος (Jude 1:25), but the doxa which He has put on (Job 40:10) since He created the world, over against which He stands in kingly glory, or rather in which He is immanent, and which reflects this kingly glory in various gradations, yea, to a certain extent is this glory itself. For inasmuch as God began the work of creation with the creation of light, He has covered Himself with this created light itself as with a garment. That which once happened in connection with the creation may, as in Amos 4:13; Is 44:24; Is 45:7; Jer 10:12, and frequently, be expressed by participles of the present, because the original setting is continued in the preservation of the world; and determinate participles alternate with participles without the article, as in Is 44:24-28, with no other difference than that the former are more predicative and the latter more attributive. With Ps 104:2 the poet comes upon the work of the second day: the creation of the expanse (רקיע) which divides between the waters. God has spread this out (cf. Is 40:22) like a tent-cloth (Is 54:2), of such light and of such fine transparent work; נוטה here rhymes with עטה. In those waters which the "expanse" holds aloft over the earth God lays the beams of His upper chambers (עליּותתו, instead of which we find מעלותיו in Amos 9:6, from עליּה, ascent, elevation, then an upper story, an upper chamber, which would be more accurately עלּיּה after the Aramaic and Arabic); but not as though the waters were the material for them, they are only the place for them, that is exalted above the earth, and are able to be this because to the Immaterial One even that which is fluid is solid, and that which is dense is transparent. The reservoirs of the upper waters, the clouds, God makes, as the lightning, thunder, and rain indicate, into His chariot (רכוּב), upon which he rides along in order to make His power felt below upon the earth judicially (Is 19:1), or in rescuing and blessing men. רכוּב (only here) accords in sound with כּרוּב, Ps 18:11. For Ps 104:3 also recalls this primary passage, where the wings of the wind take the place of the cloud-chariot. In Ps 104:4 the lxx (Heb 1:7) makes the first substantive into an accusative of the object, and the second into an accusative of the predicate: Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεῦματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. It is usually translated the reverse say: making the winds into His angels, etc. This rendering is possible so far as the language is concerned (cf. Ps 100:3 Chethb, and on the position of the worlds, Amos 4:13 with Ps 5:8), and the plural משׁרתיו is explicable in connection with this rendering from the force of the parallelism, and the singular אשׁ from the fact that this word has no plural. Since, however, עשׂה with two accusatives usually signifies to produce something out of something, so that the second accusative (viz., the accusative of the predicate, which is logically the second, but according to the position of the words may just as well be the first, Ex 25:39; Ex 30:25, as the second, Ex 37:23; Ex 38:3; Gen 2:7; 2Chron 4:18-22) denotes the materia ex qua, it may with equal right at least be interpreted: Who makes His messengers out of the winds, His servants out of the flaming or consuming (vid., on Ps 57:5) fire (אשׁ, as in Jer 48:45, masc.). And this may affirm either that God makes use of wind and fire for special missions (cf. Ps 148:8), or (cf. Hofmann, Schriftbeweis, i. 325f.) that He gives wind and fire to His angels for the purpose of His operations in the world which are effected through their agency, as the materials of their outward manifestation, and as it were of their self-embodiment,
(Note: It is a Talmudic view that God really makes the angels out of fire, B. Chagiga, 14a (cf. Koran, xxxviii. 77): Day by day are the angels of the service created out of the stream of fire (נהר דינור), and sing their song of praise and perish.)
as then in Ps 18:11 wind and cherub are both to be associated together in thought as the vehicle of the divine activity in the world, and in Ps 35:5 the angel of Jahve represents the energy of the wind.
Geneva 1599
104:1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art (a) clothed with honour and majesty.
(a) The prophet shows that we do not need to enter into the heavens to seek God, for as much as all the order of nature, with the propriety and placing of the elements, are living mirrors to see his majesty in.
John Gill
104:1 Bless the Lord, O my soul,.... As for the blessings of grace and mercy expressed in the preceding psalm, so on account of the works of creation and providence, enumerated in this; in which Christ has an equal concern, as in the former.
O Lord my God, thou art very great; the Messiah, who is Jehovah our righteousness, Lord of all, truly God, and the God of his people; see Jn 20:28 and who is great, and very great, in his divine Person, being the great God, and our Saviour; great in all his works of creation, providence, and redemption; great in all his offices of Prophet, Priest, and King; a Saviour, and a great one; the great Shepherd of the Sheep; the Man, Jehovah's Fellow.
Thou art clothed with honour and majesty; being the brightness of his Father's glory, and having on him the glory of the only begotten of the Father, and a natural majesty in him as the Son of God and King of the whole universe; and, as Mediator, he has honour and majesty laid upon him by his Father, Ps 21:5, he has all the regalia and ensigns of royal majesty; he is on a throne, high and lifted up, even the same with his divine Father; he has a crown of glory on his head, he is crowned with glory and honour; he has a sceptre of righteousness in his hand, and is arrayed in robes of majesty; and, as thus situated, is to look upon like a jasper and sardine stone; or as if he was covered with sparkling gems and precious stones, Rev_ 4:2 and, having all power in heaven and earth, over angels and men, honour and glory given him by both.
Robert Jamieson, A. R. Fausset and David Brown
104:1 The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked. (Psa. 104:1-35)
God's essential glory, and also that displayed by His mighty works, afford ground for praise.
103:1103:1: Օրհնեա՛ անձն իմ զՏէր. Տէր Աստուած իմ մե՛ծ եղեր յոյժ։ Խոստովանութիւն եւ մեծվայելչութիւն զգեցար,
1 Օրհնիր Տիրոջը, ո՛վ իմ անձ. Տէ՛ր իմ Աստուած, անչափ մեծ ես, գովաբանութեամբ ու մեծափառութեամբ զգեստաւորուեցիր:
[104:1] Օրհնէ՛ Տէրը, ո՛վ իմ անձս. Ո՛վ Տէր, իմ Աստուածս, դուն խիստ մեծ ես. Փառք ու վայելչութիւն հագած ես.
Օրհնեա, անձն իմ, զՏէր. Տէր Աստուած իմ, մեծ եղեր յոյժ. [633]խոստովանութիւն եւ մեծվայելչութիւն զգեցար:

103:1: Օրհնեա՛ անձն իմ զՏէր. Տէր Աստուած իմ մե՛ծ եղեր յոյժ։ Խոստովանութիւն եւ մեծվայելչութիւն զգեցար,
1 Օրհնիր Տիրոջը, ո՛վ իմ անձ. Տէ՛ր իմ Աստուած, անչափ մեծ ես, գովաբանութեամբ ու մեծափառութեամբ զգեստաւորուեցիր:
[104:1] Օրհնէ՛ Տէրը, ո՛վ իմ անձս. Ո՛վ Տէր, իմ Աստուածս, դուն խիստ մեծ ես. Փառք ու վայելչութիւն հագած ես.
zohrab-1805▾ eastern-1994▾ western am▾
103:1103:1 Благослови, душа моя, Господа! Господи, Боже мой! Ты дивно велик, Ты облечен славою и величием;
103:2 ἀναβαλλόμενος αναβαλλω defer; adjourn φῶς φως light ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes ἐκτείνων εκτεινω extend τὸν ο the οὐρανὸν ουρανος sky; heaven ὡσεὶ ωσει as if; about δέρριν δερρις hide
103:2 בָּרֲכִ֣י bārᵃḵˈî ברך bless נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַל־ ʔal- אַל not תִּ֝שְׁכְּחִ֗י ˈtiškᵊḥˈî שׁכח forget כָּל־ kol- כֹּל whole גְּמוּלָֽיו׃ gᵊmûlˈāʸw גְּמוּל deed
103:2. amictus luce quasi vestimento extendens caelos ut pellemAnd art clothed with light as with a garment. Who stretchest out the heaven like a pavilion:
2. Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain:
103:2. Bless the Lord, O my soul, and do not forget all his recompenses.
103:2. Bless the LORD, O my soul, and forget not all his benefits:
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty:

103:1 Благослови, душа моя, Господа! Господи, Боже мой! Ты дивно велик, Ты облечен славою и величием;
103:2
ἀναβαλλόμενος αναβαλλω defer; adjourn
φῶς φως light
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
ἐκτείνων εκτεινω extend
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ὡσεὶ ωσει as if; about
δέρριν δερρις hide
103:2
בָּרֲכִ֣י bārᵃḵˈî ברך bless
נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּ֝שְׁכְּחִ֗י ˈtiškᵊḥˈî שׁכח forget
כָּל־ kol- כֹּל whole
גְּמוּלָֽיו׃ gᵊmûlˈāʸw גְּמוּל deed
103:2. amictus luce quasi vestimento extendens caelos ut pellem
And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion:
103:2. Bless the Lord, O my soul, and do not forget all his recompenses.
103:2. Bless the LORD, O my soul, and forget not all his benefits:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. 2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: 3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: 4 Who maketh his angels spirits; his ministers a flaming fire: 5 Who laid the foundations of the earth, that it should not be removed for ever. 6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains. 7 At thy rebuke they fled; at the voice of thy thunder they hasted away. 8 They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. 9 Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
When we are addressing ourselves to any religious service we must stir up ourselves to take hold on God in it (Isa. lxiv. 7); so David does here. "Come, my soul, where art thou? What art thou thinking of? Here is work to be done, good work, angels' work; set about it in good earnest; let all the powers and faculties be engaged and employed in it: Bless the Lord, O my soul!" In these verses,
I. The psalmist looks up to the divine glory shining in the upper world, of which, though it is one of the things not seen, faith is the evidence. With what reverence and holy awe does he begin his meditation with that acknowledgment: O Lord my God! thou art very great! It is the joy of the saints that he who is their God is a great God. The grandeur of the prince is the pride and pleasure of all his good subjects. The majesty of God is here set forth by various instances, alluding to the figure which great princes in their public appearances covet to make. Their equipage, compared with his (even of the eastern kings, who most affected pomp), is but as the light of a glow-worm compared with that of the sun, when he goes forth in his strength. Princes appear great, 1. In their robes; and what are God's robes? Thou art clothed with honour and majesty, v. 1. God is seen in his works, and these proclaim him infinitely wise and good, and all that is great. Thou coverest thyself with light as with a garment, v. 2. God is light (1 John i. 5), the Father of lights (Jam. i. 17); he dwells in light (1 Tim. vi. 16); he clothes himself with it. The residence of his glory is in the highest heaven, that light which was created the first day, Gen. i. 3. Of all visible beings light comes nearest to the nature of a spirit, and therefore with that God is pleased to cover himself, that is, to reveal himself under that similitude, as men are seen in the clothes with which they cover themselves; and so only, for his face cannot be seen. 2. In their palaces or pavilions, when they take the field; and what is God's palace and his pavilion? He stretches out the heavens like a curtain, v. 2. So he did at first, when he made the firmament, which in the Hebrew has its name from its being expanded, or stretched out, Gen. i. 7. He made it to divide the waters as a curtain divides between two apartments. So he does still: he now stretches out the heavens like a curtain, keeps them upon the stretch, and they continue to this day according to his ordinance. The regions of the air are stretched out about the earth, like a curtain about a bed, to keep it warm, and drawn between us and the upper world, to break its dazzling light; for, though God covers himself with light, yet, in compassion to us, he makes darkness his pavilion. Thick clouds are a covering to him. The vastness of this pavilion may lead us to consider how great, how very great, he is that fills heaven and earth. He has his chambers, his upper rooms (so the word signifies), the beams whereof he lays in the waters, the waters that are above the firmament (v. 3), as he has founded the earth upon the seas and floods, the waters beneath the firmament. Though air and water are fluid bodies, yet, by the divine power, they are kept as tight and as firm in the place assigned them as a chamber is with beams and rafters. How great a God is he whose presence-chamber is thus reared, thus fixed! 3. In their coaches of state, with their stately horses, which add much to the magnificence of their entries; but God makes the clouds his chariots, in which he rides strongly, swiftly, and far above out of the reach of opposition, when at any time he will act by uncommon providences in the government of this world. He descended in a cloud, as in a chariot, to Mount Sinai, to give the law, and to Mount Tabor, to proclaim the gospel (Matt. xvii. 5), and he walks (a gentle pace indeed, yet stately) upon the wings of the wind. See Ps. xviii. 10, 11. He commands the winds, directs them as he pleases, and serves his own purposes by them. 4. In their retinue or train of attendants; and here also God is very great, for (v. 4) he makes his angels spirits. This is quoted by the apostle (Heb. i. 7) to prove the pre-eminence of Christ above the angels. The angels are here said to be his angels and his ministers, for they are under his dominion and at his disposal; they are winds, and a flame of fire, that is, they appeared in wind and fire (so some), or they are as swift as winds, and pure as flames; or he makes them spirits, so the apostle quotes it. They are spiritual beings; and, whatever vehicles they may have proper to their nature, it is certain they have not bodies as we have. Being spirits, they are so much the further removed from the encumbrances of the human nature and so much the nearer allied to the glories of the divine nature. And they are bright, and quick, and ascending, as fire, as a flame of fire. In Ezekiel's vision they ran and returned like a flash of lightning, Ezek. i. 14. Thence they are called seraphim--burners. Whatever they are, they are what God made them, what he still makes them; they derive their being from him, having the being he gave them, are held in being by him, and he makes what use he pleases of them.
II. He looks down, and looks about, to the power of God shining in this lower world. He is not so taken up with the glories of his court as to neglect even the remotest of his territories; no, not the sea and dry land.
1. He has founded the earth, v. 5. Though he has hung it upon nothing (Job xxvi. 2), ponderibus librata suis--balanced by its own weight, yet it is as immovable as if it had been laid upon the surest foundations. He has built the earth upon her basis, so that though it has received a dangerous shock by the sin of man, and the malice of hell strikes at it, yet it shall not be removed for ever, that is, not till the end of time, when it must give way to the new earth. Dr. Hammond's paraphrase of this is worth noting: "God has fixed so strange a place for the earth, that, being a heavy body, one would think it should fall every minute; and yet, which way soever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin but by tumbling into heaven."
2. He has set bounds to the sea; for that also is his. (1.) He brought it within bounds in the creation. At first the earth, which, being the more ponderous body, would subside of course, was covered with the deep (v. 6): The waters were above the mountains; and so it was unfit to be, as it was designed, a habitation for man; and therefore, on the third day, God said, Let the waters under the heaven be gathered to one place, and let the dry land appear, Gen. i. 9. This command of God is here called his rebuke, as if he gave it because he was displeased that the earth was thus covered with water and not fit for man to dwell on. Power went along with this word, and therefore it is also called here the voice of his thunder, which is a mighty voice and produces strange effects, v. 7. At thy rebuke, as if they were made sensible that they were out of their place, they fled; they hasted away (they called, and not in vain, to the rocks and mountains to cover them), as it is said on another occasion (Ps. lxxii. 16), The waters saw thee, O God! the waters saw thee; they were afraid. Even those fluid bodies received the impression of God's terror. But was the Lord displeased against the rivers? No; it was for the salvation of his people, Hab. iii. 8, 13. So here; God rebuked the waters for man's sake, to prepare room for him; for men must not be made as the fishes of the sea (Hab. i. 14); they must have air to breathe in. Immediately therefore, with all speed, the waters retired, v. 8. They go over hill and dale (as we say), go up by the mountains and down by the valleys; they will neither stop at the former nor lodge in the latter, but make the best of their way to the place which thou hast founded for them, and there they make their bed. Let the obsequiousness even of the unstable waters teach us obedience to the word and will of God; for shall man alone of all the creatures be obstinate? Let their retiring to and resting in the place assigned them teach us to acquiesce in the disposals of that wise providence which appoints us the bounds of our habitation. (2.) He keeps it within bounds, v. 9. The waters are forbidden to pass over the limits set them; they may not, and therefore they do not, turn again to cover the earth. Once they did, in Noah's flood, because God bade them, but never since, because he forbids them, having promised not to drown the world again. God himself glorifies in this instance of his power (Job xxxviii. 8, &c.) and uses it as an argument with us to fear him, Jer. v. 22. This, if duly considered, would keep the world in awe of the Lord and his goodness, That the waters of the sea would soon cover the earth if God did not restrain them.
Adam Clarke: Commentary on the Bible - 1831
104:2: Who coverest thyself with light - Light, insufferable splendor, is the robe of the Divine Majesty. Light and fire are generally the accompaniments of the Supreme Being, when he manifests his presence to his creatures. He appeared thus to Abraham when he made a covenant with him, Gen 15:17; and to Moses when he appointed him to bring the people out of Egypt, Exo 3:2; and when he gave him his law on Sinai, Exo 19:18. Moses calls God a consuming fire, Deu 4:24. When Christ was transfigured on the mount, his face shone like the sun, and his garment was white as the light, Mat 17:2. And when the Lord manifests himself to the prophets, he is always surrounded with fire, and the most brilliant light.
Bishop Lowth has some fine remarks on the imagery and metaphors of this Psalm. The exordium, says he, is peculiarly magnificent, wherein the majesty of God is described, so far as we can investigate and comprehend it, from the admirable construction of nature; in which passage, as it was for the most part necessary to use translatitious images, the sacred poet has principally applied those which would be esteemed by the Hebrews the most elevated, and worthy such an argument; for they all, as it seems to me, are taken from the tabernacle. We will give these passages verbally, with a short illustration: -
הוד והדר לבשת hod vehadar labashta.
"Thou hast put on honor and majesty."
The original, לבשת, is frequently used when speaking of the clothing or dress of the priests.
Psa 104:2
עטה אור כשלמה oteh or cassalmah.
"Covering thyself with light as with a garment."
A manifest symbol of the Divine Presence; the light conspicuous in the holiest is pointed out under the same idea; and from this single example a simile is educed to express the ineffable glory of God generally and universally.
נוטה שמים כיריעה noteh shamayim kayeriah.
"Stretching out the heavens like a curtain."
The word יריעה, rendered here curtain, is that which denotes the curtains or uncovering of the whole tabernacle. This may also be an allusion to those curtains or awnings, stretched over an area, under which companies sit at weddings, feasts, religious festivals, curiously painted under, to give them the appearance of the visible heavens in the night-season.
Albert Barnes: Notes on the Bible - 1834
104:2: Who coverest thyself with light as with a garment - Referring to the first work of creation Gen 1:3, "And God said, Let there be light, and there was light." He seemed to put on light as a garment; he himself appeared as if invested with light. It was the first "manifestation" of God. He seemed at once to have put on light as his robe.
Who stretchest out the heavens like a curtain - As an expanse spread over us. The word used here means a curtain or hanging, so called from its tremulous motion, from a word meaning to tremble. Thus it is applied to a curtain before a door; to a tent, etc. It is applied here to the heavens, as they seem to be "spread out" like the curtains of a tent, as if God had spread them out for a tent for himself to dwell in. See the notes at Isa 40:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:2: with light: Dan 7:9; Mat 17:2; Ti1 6:16; Jo1 1:5
stretchest: Isa 40:22, Isa 45:12; Zac 12:1; Heb 1:10-12
John Gill
104:2 Who coverest thyself with light as with a garment,.... Referring, as Aben Ezra and Kimchi think, to the light, which was first created; and indeed this was commanded out of darkness by God the Word, or by the essential Word of God. Light is expressive of the nature of God himself, who is light, and in him is no darkness at all, and who dwells in light (h) inaccessible, and so may be said to be clothed with it; which is applicable to Christ as a divine Person, 1Jn 1:5. and to whom this term "light" well agrees; Light being one of the names of the Messiah in the Old Testament, Ps 43:3, and is often given him in the New Testament, as the author of the light of nature, grace, and glory, Jn 1:9. He is now possessed of the light and glory of the heavenly state, of which his transfiguration on the mount was an emblem, when his face shone like the sun, and his raiment was as the light, Mt 17:2.
Who stretchest out the heavens like a curtain; alluding to the firmament or expanse, which, being spread out like a curtain, divided between the waters and the waters, Gen 1:6. Heaven is represented as a tent stretched out, with curtains drawn around it, to hide the dazzling and unapproachable light in which the Lord dwells, Is 40:22 and it is as a curtain or canopy stretched out and encompassing this earth; the stretching of it out belongs to God alone, and is a proof of the deity of Christ, to whom it is here and elsewhere ascribed, Job 9:8. Here Christ dwells invisible to us at present; he is received up into heaven, retained there, and from thence will descend at the last day; and in the mean while is within the curtains of heaven, unseen by us.
(h) "Pura in luce refulsit alma parens", Virgil. Aeneid. 2. "Et paulo post, pallas insedit, nimbo effulgens".
John Wesley
104:2 Light - With that first created light, which the psalmist fitly puts in the first place, as being the first of God's visible works.
Robert Jamieson, A. R. Fausset and David Brown
104:2 light--is a figurative representation of the glory of the invisible God (Mt 17:2; Ti1 6:16). Its use in this connection may refer to the first work of creation (Gen 1:3).
stretchest out the heavens--the visible heavens or sky which cover the earth as a curtain (Is 40:12).
103:2103:2: արկար զլոյս որպէս զօթոց, ձգեցեր զերկինս որպէս խորան[7402], [7402] Ոսկան.Արկեր զլոյս որպէս զօ՛՛։
2 Լոյսը կրեցիր ինչպէս վերարկու, երկինքը փռեցիր վրանի պէս,
2 Լոյսը հանդերձի պէս կը հագնիս, Երկինքը վարագոյրի պէս կը տարածես։
արկար զլոյս որպէս զօթոց, ձգեցեր զերկինս որպէս խորան:

103:2: արկար զլոյս որպէս զօթոց, ձգեցեր զերկինս որպէս խորան[7402],
[7402] Ոսկան.Արկեր զլոյս որպէս զօ՛՛։
2 Լոյսը կրեցիր ինչպէս վերարկու, երկինքը փռեցիր վրանի պէս,
2 Լոյսը հանդերձի պէս կը հագնիս, Երկինքը վարագոյրի պէս կը տարածես։
zohrab-1805▾ eastern-1994▾ western am▾
103:2103:2 Ты одеваешься светом, как ризою, простираешь небеса, как шатер;
103:3 ὁ ο the στεγάζων στεγαζω in ὕδασιν υδωρ water τὰ ο the ὑπερῷα υπερωον upstairs αὐτοῦ αυτος he; him ὁ ο the τιθεὶς τιθημι put; make νέφη νεφος cloud mass τὴν ο the ἐπίβασιν επιβασις he; him ὁ ο the περιπατῶν περιπατεω walk around / along ἐπὶ επι in; on πτερύγων πτερυξ wing ἀνέμων ανεμος gale
103:3 הַ ha הַ the סֹּלֵ֥חַ ssōlˌēₐḥ סלח forgive לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲוֹנֵ֑כִי ʕᵃwōnˈēḵî עָוֹן sin הָ֝ ˈhā הַ the רֹפֵ֗א rōfˈē רפא heal לְ lᵊ לְ to כָל־ ḵol- כֹּל whole תַּחֲלֻאָֽיְכִי׃ taḥᵃluʔˈāyᵊḵî תַּחֲלֻאִים diseases
103:3. qui tegis aquis cenacula eius qui ponis nubes currum tuum qui ambulas super pinnas ventiWho coverest the higher rooms thereof with water. Who makest the clouds thy chariot: who walkest upon the wings of the winds.
3. Who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind:
103:3. He forgives all your iniquities. He heals all your infirmities.
103:3. Who forgiveth all thine iniquities; who healeth all thy diseases;
Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain:

103:2 Ты одеваешься светом, как ризою, простираешь небеса, как шатер;
103:3
ο the
στεγάζων στεγαζω in
ὕδασιν υδωρ water
τὰ ο the
ὑπερῷα υπερωον upstairs
αὐτοῦ αυτος he; him
ο the
τιθεὶς τιθημι put; make
νέφη νεφος cloud mass
τὴν ο the
ἐπίβασιν επιβασις he; him
ο the
περιπατῶν περιπατεω walk around / along
ἐπὶ επι in; on
πτερύγων πτερυξ wing
ἀνέμων ανεμος gale
103:3
הַ ha הַ the
סֹּלֵ֥חַ ssōlˌēₐḥ סלח forgive
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲוֹנֵ֑כִי ʕᵃwōnˈēḵî עָוֹן sin
הָ֝ ˈhā הַ the
רֹפֵ֗א rōfˈē רפא heal
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
תַּחֲלֻאָֽיְכִי׃ taḥᵃluʔˈāyᵊḵî תַּחֲלֻאִים diseases
103:3. qui tegis aquis cenacula eius qui ponis nubes currum tuum qui ambulas super pinnas venti
Who coverest the higher rooms thereof with water. Who makest the clouds thy chariot: who walkest upon the wings of the winds.
103:3. He forgives all your iniquities. He heals all your infirmities.
103:3. Who forgiveth all thine iniquities; who healeth all thy diseases;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:3: המקרה במים עליותיו hamekareh bammayim aliyothaiv.
"Laying the beams of his chambers in the waters."
The sacred writer expresses the wonderful nature of the air aptly, and regularly constructed, from various and flux elements, into one continued and stable series, by a metaphor drawn from the singular formation of the tabernacle, which, consisting of many and different parts, and easily reparable when there was need, was kept together by a perpetual juncture and contignation of them all together. The poet goes on: -
השם עבים רכובו hassem abim rechubo,
המהלך על כנפי רוה hamehallech al canphey ruach.
"Making the clouds his chariot,
Walking upon the wings of the wind."
He had first expressed an image of the Divine Majesty, such as it resided in the holy of holies, discernible by a certain investiture of the most splendid light; he now denotes the same from that light of itself which the Divine Majesty exhibited, when it moved together with the ark, sitting on a circumambient cloud, and carried on high through the air. That seat of the Divine Presence is even called by the sacred historians, as its proper name, המרכבה hammercabah, The Chariot.
Albert Barnes: Notes on the Bible - 1834
104:3: Who layeth the beams of his chambers in the waters - The word here rendered "layeth" - from קרה qâ râ h - means properly to meet; then, in Hiphil, to cause to meet, or to fit into each other, as beams or joists do in a dwelling. It is a word which would be properly applied to the construction of a house, and to the right adjustment of the different materials employed in building it. The word rendered "beams" - עליה ‛ ă lı̂ yâ h - means "an upper chamber, a loft," such as rises, in Oriental houses, above the flat roof; in the New Testament, the ὑπερῷον huperō on, rendered "upper room," Act 1:13; Act 9:37, Act 9:39; Act 20:8. It refers here to the chamber - the exalted abode of God - as if raised above all other edifices, or above the world. The word "waters" here refers to the description of the creation in Gen 1:6-7 - the waters "above the firmament," and the waters "below the firmament." The allusion here is to the waters above the firmament; and the meaning is, that God had constructed the place of his own abode - the room where he dwelt - in those waters; that is, in the most exalted place in the universe. It does not mean that he made it of the waters, but that his home - his dwelling-place - was in or above those waters, as if he had built his dwelling not on solid earth or rock, but in the waters, giving stability to that which seems to have no stability, and making the very waters a foundation for the structure of his abode.
Who maketh the clouds his chariot - Who rides on the clouds as in a chariot. See the notes at Isa 19:1. Compare the notes at Psa 18:11.
Who walketh upon the wings of the wind - See the notes at Psa 18:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:3: Who layeth: Psa 18:10, Psa 18:11; Amo 9:6
maketh: Isa 19:1; Mat 26:64; Rev 1:7
walketh: Psa 18:10, Psa 139:9; Sa2 22:11; Nah 1:3
John Gill
104:3 Who layeth the beams of his chambers in the waters,.... Or "his upper rooms" (i); one story over another being built by him in the heavens, Amos 9:6, the chambers where he resides; his courts, as the Targum; his palace and apartments, his presence chamber particularly, the floor and beams of them are the waters bound up in the thick clouds; or the region of the air, from whence the rain descends to water the hills, as in Ps 104:13.
Who maketh the clouds his chariot; to ride in; in these sometimes Jehovah rides to execute judgment on his enemies, Is 19:1 and in these sometimes he appears in a way of grace and mercy to his people, Ex 13:21, in these, as in chariots, Christ went up to heaven; and in these will he come a second time; and into these will the saints be caught up to meet the Lord in the air at his coming, Acts 1:9.
Who walketh upon the wings of the wind; see Ps 18:10 which is expressive of his swiftness in coming to help and assist his people in time of need; who helps, and that right early; and may very well be applied both to the first and second coming of Christ, who came leaping upon the mountains, and skipping upon the hills, when he first came; and, when he comes a second time, will be as a roe or a young hart upon the mountains of spices, Song 2:8. The Targum is,
"upon the swift clouds, like the wings of an eagle;''
hence, perhaps, it is, the Heathens have a notion of Jupiter's being carried in a chariot through the air, when it thunders and lightens (k).
(i) Sept. "coenacula sua superiora", Gejerus; so Michaelis. (k) Vid. Horat. Camin. l. 1. Ode 34. v. 5. "Namque diespiter", &c. Et. Ode 12. v. 58. "Tu gravi curru quaties Olympum".
John Wesley
104:3 Waters - In the waters above the heavens, as they are called, Gen 1:7.
Robert Jamieson, A. R. Fausset and David Brown
104:3 in the waters--or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
walketh--or, "moveth" (compare Ps 18:10-11; Amos 9:6).
103:3103:3: եւ յարկար ՚ի վերայ ջուրց զվերնայարկս նորա։ Ո դնէ՛ յամպս զգնացս իւր, եւ շրջի նա ՚ի վերայ թեւոց հողմոց[7403]։ [7403] Ոմանք.Եւ յարկեր ՚ի վերայ ջուրց։
3 քո վերնայարկը հաստատեցիր ջրերի վրայ: Երթեւեկում է Նա ամպերի մէջ եւ շրջում հողմերի թեւերին:
3 Անիկա իր վերնատունները ջուրերուն վրայ կը շինէ, Ամպերը իրեն կառք կ’ընէ, Հովին թեւերուն վրայ կը պտըտի։
եւ արկեր ի վերայ ջուրց զվերնայարկս նորա. ո դնէ յամպս զգնացս իւր, եւ շրջի նա ի վերայ թեւոց հողմոց:

103:3: եւ յարկար ՚ի վերայ ջուրց զվերնայարկս նորա։ Ո դնէ՛ յամպս զգնացս իւր, եւ շրջի նա ՚ի վերայ թեւոց հողմոց[7403]։
[7403] Ոմանք.Եւ յարկեր ՚ի վերայ ջուրց։
3 քո վերնայարկը հաստատեցիր ջրերի վրայ: Երթեւեկում է Նա ամպերի մէջ եւ շրջում հողմերի թեւերին:
3 Անիկա իր վերնատունները ջուրերուն վրայ կը շինէ, Ամպերը իրեն կառք կ’ընէ, Հովին թեւերուն վրայ կը պտըտի։
zohrab-1805▾ eastern-1994▾ western am▾
103:3103:3 устрояешь над водами горние чертоги Твои, делаешь облака Твоею колесницею, шествуешь на крыльях ветра.
103:4 ὁ ο the ποιῶν ποιεω do; make τοὺς ο the ἀγγέλους αγγελος messenger αὐτοῦ αυτος he; him πνεύματα πνευμα spirit; wind καὶ και and; even τοὺς ο the λειτουργοὺς λειτουργος functionary; minister αὐτοῦ αυτος he; him πῦρ πυρ fire φλέγον φλεγω burn; burn up
103:4 הַ ha הַ the גֹּואֵ֣ל ggôʔˈēl גאל redeem מִ mi מִן from שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit חַיָּ֑יְכִי ḥayyˈāyᵊḵî חַיִּים life הַֽ֝ ˈhˈa הַ the מְעַטְּרֵ֗כִי mᵊʕaṭṭᵊrˈēḵî עטר surround חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
103:4. qui facis angelos tuos spiritus ministros tuos ignem urentemWho makest thy angels spirits: and thy ministers a burning fire.
4. Who maketh winds his messengers; his ministers a flaming fire:
103:4. He redeems your life from destruction. He crowns you with mercy and compassion.
103:4. Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:

103:3 устрояешь над водами горние чертоги Твои, делаешь облака Твоею колесницею, шествуешь на крыльях ветра.
103:4
ο the
ποιῶν ποιεω do; make
τοὺς ο the
ἀγγέλους αγγελος messenger
αὐτοῦ αυτος he; him
πνεύματα πνευμα spirit; wind
καὶ και and; even
τοὺς ο the
λειτουργοὺς λειτουργος functionary; minister
αὐτοῦ αυτος he; him
πῦρ πυρ fire
φλέγον φλεγω burn; burn up
103:4
הַ ha הַ the
גֹּואֵ֣ל ggôʔˈēl גאל redeem
מִ mi מִן from
שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit
חַיָּ֑יְכִי ḥayyˈāyᵊḵî חַיִּים life
הַֽ֝ ˈhˈa הַ the
מְעַטְּרֵ֗כִי mᵊʕaṭṭᵊrˈēḵî עטר surround
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
רַחֲמִֽים׃ raḥᵃmˈîm רַחֲמִים compassion
103:4. qui facis angelos tuos spiritus ministros tuos ignem urentem
Who makest thy angels spirits: and thy ministers a burning fire.
103:4. He redeems your life from destruction. He crowns you with mercy and compassion.
103:4. Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:4: עשה מלאכיו רחות oseh rnalachaiv ruchoth,
משרתיו אש להט mesharethaiv esh lohet.
The elements are described as prompt and expedite to perform the Divine commands, like angels or ministers serving in the tabernacle; the Hebrew word משרתיו mesharethaiv being a word most common in the sacred ministrations.
Albert Barnes: Notes on the Bible - 1834
104:4: Who maketh his angels spirits - The meaning here literally would be, "Who makes the winds his messengers," or "his angels;" that is, who employs them to execute his purpose; who sends them out as messengers or angels to do his will.
His ministers a flaming fire - That is, Fire is employed by him - in lightnings - to accomplish his purpose as his ministers or his servants. They are entirely under his command. They are sent by him to do his will; to carry out his designs. This is intended to describe the majesty and the power of God - that he can employ wind and lightning - tempest and storm - to go on errands such as he commands; to fulfill his plans; to do his bidding. For the application of this to the angels, and as employed by the apostle Paul to prove the inferiority of the angels to the Messiah, see the notes at Heb 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:4: Who maketh: Act 23:8; Heb 1:7, Heb 1:14
ministers: Kg2 2:11, Kg2 6:17; Eze 1:13
Geneva 1599
104:4 Who (b) maketh his angels spirits; his ministers a flaming fire:
(b) As the prophet here shows that all visible powers are ready to serve God: so in (Heb 1:7) the angels also, are obedient to his commandment.
John Gill
104:4 Who maketh his angels spirits,.... The angels are spirits, or spiritual substances, yet created ones; and so differ from God, who is a spirit, and from the Holy Spirit of God, who are Creators and not creatures; angels are spirits without bodies, and so differ from the souls or spirits of men, and are immaterial, and so die not; these are made by Christ, by whom all things are made, Col 1:16 and so he must be greater and more excellent than they; for which purpose the passage is quoted in Heb 1:7. Some render it, "who maketh his angels as the winds"; to which they may be compared for their invisibility, they being not to be seen, no more than the wind, unless when they assume an external form; and for their penetration through bodies in a very surprising manner; see Acts 12:6, and for their great force and power, being mighty angels, and said to excel in strength, Ps 103:20, and for their swiftness in obeying the divine commands; so the Targum,
"he maketh his messengers, or angels, swift as the wind.''
His ministers a flaming fire; angels are ministers to God, stand before him, behold his face, wait for and listen to his orders, and execute them; they are ministers to Christ, they were so at his incarnation, in his infancy, when in the wilderness and in the garden, at his resurrection and ascension, and will attend him at his second coming; and these are ministers to his people, take the care of them, encamp about them, do many good offices to them in life, and at death carry their souls to Abraham's bosom: these are made a flaming fire, or "as" flaming fire, for their force and power; so the Targum,
"his ministers strong as flaming fire;''
and for their swiftness as before; and because of their burning love to God, Christ, and his people, and their flaming zeal for his cause and interest; hence thought by some to be called "seraphim": and because they are sometimes the executioners of God's wrath; and have sometimes appeared in fiery forms, as in forms of horses of fire and chariots of fire, and will descend with Christ in flaming fire at the last day; see 4Kings 2:11. Some invert the words, both reading and sense, thus, "who maketh the winds his angels, or messengers, and flaming fire his ministers"; so Jarchi, Aben Ezra, and Kimchi; we read of stormy wind fulfilling his word, Ps 148:8, he sends out his winds at his pleasure to do his errands; as to dry up the waters of the flood, to drive back the waters of the Red sea, and make dry land, to bring quails from thence, and scatter them about the camp of Israel, and in many other instances. So flaming fire was used as his ministers in burning Sodom and Gomorrah; and multitudes of the murmuring Israelites, and the captains with their fifties; but this sense is contrary to the order of the words, and the design of them, and to the apostle's sense of them, Heb 1:7 which is confirmed by the Targum, Septuagint, and all the Oriental versions.
John Wesley
104:4 Spirits - Of a spiritual or incorporeal nature, that they might be fitter for their employments. Fire - So called for their irresistible force and agility, and fervency in the execution of God's commands.
Robert Jamieson, A. R. Fausset and David Brown
104:4 This is quoted by Paul (Heb 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.
spirits--literally, "winds."
flaming fire-- (Ps 105:32) being here so called.
103:4103:4: Ո արա՛ր զհրեշտակս իւր հոգիս, եւ զպաշտօնեայս իւր ՚ի հո՛ւր կիզելոյ։
4 Նա քամիները հրեշտակներ դարձրեց իրեն, եւ կիզիչ հուրը՝ սպասաւորների:
4 Իր հրեշտակները հոգիներ կ’ընէ Ու իր պաշտօնեաները՝ կրակի բոց։
Ո արար զհրեշտակս իւր հոգիս, եւ զպաշտօնեայս իւր ի հուր կիզելոյ:

103:4: Ո արա՛ր զհրեշտակս իւր հոգիս, եւ զպաշտօնեայս իւր ՚ի հո՛ւր կիզելոյ։
4 Նա քամիները հրեշտակներ դարձրեց իրեն, եւ կիզիչ հուրը՝ սպասաւորների:
4 Իր հրեշտակները հոգիներ կ’ընէ Ու իր պաշտօնեաները՝ կրակի բոց։
zohrab-1805▾ eastern-1994▾ western am▾
103:4103:4 Ты творишь ангелами Твоими духов, служителями Твоими огонь пылающий.
103:5 ἐθεμελίωσεν θεμελιοω found τὴν ο the γῆν γη earth; land ἐπὶ επι in; on τὴν ο the ἀσφάλειαν ασφαλεια security; certainty αὐτῆς αυτος he; him οὐ ου not κλιθήσεται κλινω bend; tip over εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
103:5 הַ ha הַ the מַּשְׂבִּ֣יַע mmaśbˈîaʕ שׂבע be sated בַּ ba בְּ in † הַ the טֹּ֣וב ṭṭˈôv טֹוב good עֶדְיֵ֑ךְ ʕeḏyˈēḵ עֲדִי ornament תִּתְחַדֵּ֖שׁ tiṯḥaddˌēš חדשׁ be new כַּ ka כְּ as † הַ the נֶּ֣שֶׁר nnˈešer נֶשֶׁר eagle נְעוּרָֽיְכִי׃ nᵊʕûrˈāyᵊḵî נְעוּרִים youth
103:5. qui fundasti terram super basem suam non commovebitur in saeculum et in saeculumWho hast founded the earth upon its own bases: it shall not be moved for ever and ever.
5. Who laid the foundations of the earth, that it should not be moved for ever.
103:5. He satisfies your desire with good things. Your youth will be renewed like that of the eagle.
103:5. Who satisfieth thy mouth with good [things; so that] thy youth is renewed like the eagle’s.
Who maketh his angels spirits; his ministers a flaming fire:

103:4 Ты творишь ангелами Твоими духов, служителями Твоими огонь пылающий.
103:5
ἐθεμελίωσεν θεμελιοω found
τὴν ο the
γῆν γη earth; land
ἐπὶ επι in; on
τὴν ο the
ἀσφάλειαν ασφαλεια security; certainty
αὐτῆς αυτος he; him
οὐ ου not
κλιθήσεται κλινω bend; tip over
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
103:5
הַ ha הַ the
מַּשְׂבִּ֣יַע mmaśbˈîaʕ שׂבע be sated
בַּ ba בְּ in
הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
עֶדְיֵ֑ךְ ʕeḏyˈēḵ עֲדִי ornament
תִּתְחַדֵּ֖שׁ tiṯḥaddˌēš חדשׁ be new
כַּ ka כְּ as
הַ the
נֶּ֣שֶׁר nnˈešer נֶשֶׁר eagle
נְעוּרָֽיְכִי׃ nᵊʕûrˈāyᵊḵî נְעוּרִים youth
103:5. qui fundasti terram super basem suam non commovebitur in saeculum et in saeculum
Who hast founded the earth upon its own bases: it shall not be moved for ever and ever.
103:5. He satisfies your desire with good things. Your youth will be renewed like that of the eagle.
103:5. Who satisfieth thy mouth with good [things; so that] thy youth is renewed like the eagle’s.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-9. Изображается кратко история творения земли. Земля утверждена Богом непоколебимо: ничто уничтожить и обратить ее в прежнее хаотическое состояние не может, хотя в начале миросоздания твердая масса земли была окружена "бездною, как одеянием", так что вершины гор закрыты были водою. По творческому же повелению ("от прещения", "от гласа грома" - образы силы Божественного приказания) воды отошли от земли, обнаружились горы, и появились поля в назначенных им местах; воды же сосредоточились в определенных пределах, из которых они сами собой не могут вылиться.
Adam Clarke: Commentary on the Bible - 1831
104:5: יסד ארץ על מכוניה yasad erets al mechonepha,
בל תמוט עולם ועד bal tammot olam vaed.
"Laying the earth upon its foundations,
That it should not be shaken for evermore."
This image Bishop Lowth thinks evidently taken from the tabernacle, which was so laid upon its foundations that nothing could move it, and the dispensation to which it was attached, till the end purposed by the secret counsel of God was accomplished: and thus the earth is established, till the end of its creation shall be fully answered; and then it and its works shall be burnt up. On the above ground, the stability of the sanctuary and the stability of the earth are sometimes mentioned in the same words.
Albert Barnes: Notes on the Bible - 1834
104:5: Who laid the foundations of the earth - Referring still to the creation of the earth. The margin is, "He hath founded the earth upon her bases." The Hebrew word rendered in the margin "her bases" means properly a place; then a basis or foundation. The idea is, that there wes something, as it were, placed under the earth to support it. The idea is not uncommon in the Scriptures. Compare the notes at Job 38:4.
That it should not be removed for ever - So that it cannot be shaken out of its place. That is, It is fixed, permanent, solid. Its foundations do not give way, as edifices reared by man. but it abides the same from age to age - the most fixed and stable object of which we have any knowledge. Compare the notes at Psa 78:69.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:5: Who laid the foundations of the earth: Heb. He hath founded the earth upon her bases, Psa 24:2, Psa 33:9, Psa 136:6; Job 26:7, Job 38:4-7
that it: Psa 93:1, Psa 96:10; Ecc 1:4; Pe2 3:10; Rev 6:14, Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
104:5
In a second decastich the poet speaks of the restraining of the lower waters and the establishing of the land standing out of the water. The suffix, referring back to ארץ, is intended to say that the earth hanging free in space (Job 26:7) has its internal supports. Its eternal stability is preserved even amidst the judgment predicted in Is 24:16., since it comes forth out of it, unremoved from its former station, as a transformed, glorified earth. The deep (תּהום) with which God covers it is that primordial mass of water in which it lay first of all as it were in embryo, for it came into being ἐξ ὕδατος καὶ δι ̓ ὕδατος (2Pet 3:5). כּסּיתו does not refer to תהום (masc. as in Job 28:14), because then עליה would be required, but to ארץ, and the masculine is to be explained either by attraction) according to the model of 1Kings 2:4), or by a reversion to the masculine ground-form as the discourse proceeds (cf. the same thing with עיר 2Kings 17:13, צעקה Ex 11:6, יד Ezek 2:9). According to Ps 104:6, the earth thus overflowed with water was already mountainous; the primal formation of the mountains is therefore just as old as the תהום mentioned in direct succession to the תהו ובהו. After this, Ps 104:7 describe the subduing of the primordial waters by raising up the dry land and the confining of these waters in basins surrounded by banks. Terrified by the despotic command of God, they started asunder, and mountains rose aloft, the dry land with its heights and its low grounds appeared. The rendering that the waters, thrown into wild excitement, rose up the mountains and descended again (Hengstenberg), does not harmonize with the fact that they are represented in Ps 104:6 as standing above the mountains. Accordingly, too, it is not to be interpreted after Ps 107:26 : they (the waters) rose mountain-high, they sunk down like valleys. The reference of the description to the coming forth of the dry land on the third day of creation requires that הרים should be taken as subject to יעלוּ. But then, too, the בקעות are the subject to ירדוּ, as Hilary of Poictiers renders it in his Genesis, 5:97, etc.: subsidunt valles, and not the waters as subsiding into the valleys. Hupfeld is correct; Ps 104:8 is a parenthesis which affirms that, inasmuch as the waters retreating laid the solid land bare, mountains and valleys as such came forth visibly; cf. Ovid, Metam. i. 344: Flumina subsidunt, montes exire videntur.
John Gill
104:5 Who laid the foundations of the earth,.... Or "founded the earth upon its bases" (l); which some take to be the waters, according to Ps 24:2, others the centre of gravity in it; others the mountains; others the circumambient air, by which it is poised; rather the almighty power of God, by which it subsists; this is the work of Christ the Almighty; see Heb 1:3.
That it should not be removed for ever: for though it may be shaken by earthquakes, yet not removed; nor will it be until the dissolution of all things, when it shall flee away before the face of the Judge, and a new earth shall succeed, Rev_ 20:11.
(l) "super bases ejus", Montanus, Musculus, Junius & Tremellius, Piscator; so the Tigurine version, Gejerus, Michaelis.
John Wesley
104:5 Who laid - Heb. he hath established the earth upon its own basis, whereby it stands as fast and unmoveable, as if it were built upon the strongest foundations. Forever - As long as the world continues. God has fixt so strange a place for the earth, that being an heavy body, one would think it should fall every moment. And yet which way so ever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin, but by tumbling into heaven.
Robert Jamieson, A. R. Fausset and David Brown
104:5 The earth is firmly fixed by His power.
103:5103:5: Ո հաստատեա՛ց զերկիր ՚ի վերայ հաստատութեան իւրոյ, զի մի՛ սասանեսցի յաւիտեան[7404]։ [7404] Ոմանք.Հաստատեաց զերկիր։
5 Երկիրն հաստատեց իր հիմերի վրայ, որ յաւիտեան չսասանուի:
5 Անիկա հաստատեց երկիրը իր հիմերուն վրայ, Որպէս զի յաւիտեանս յաւիտենից չխախտի
Հաստատեաց զերկիր ի վերայ հաստատութեան իւրոյ, զի մի՛ սասանեսցի յաւիտեան:

103:5: Ո հաստատեա՛ց զերկիր ՚ի վերայ հաստատութեան իւրոյ, զի մի՛ սասանեսցի յաւիտեան[7404]։
[7404] Ոմանք.Հաստատեաց զերկիր։
5 Երկիրն հաստատեց իր հիմերի վրայ, որ յաւիտեան չսասանուի:
5 Անիկա հաստատեց երկիրը իր հիմերուն վրայ, Որպէս զի յաւիտեանս յաւիտենից չխախտի
zohrab-1805▾ eastern-1994▾ western am▾
103:5103:5 Ты поставил землю на твердых основах: не поколеблется она во веки и веки.
103:6 ἄβυσσος αβυσσος abyss ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes τὸ ο the περιβόλαιον περιβολαιον coat αὐτοῦ αυτος he; him ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount στήσονται ιστημι stand; establish ὕδατα υδωρ water
103:6 עֹשֵׂ֣ה ʕōśˈē עשׂה make צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and מִשְׁפָּטִ֗ים mišpāṭˈîm מִשְׁפָּט justice לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲשׁוּקִֽים׃ ʕᵃšûqˈîm עשׁק oppress
103:6. abysso quasi vestimento operuisti eam super montes stabunt aquaeThe deep like a garment is its clothing: above the mountains shall the waters stand.
6. Thou coveredst it with the deep as with a vesture; the waters stood above the mountains.
103:6. The Lord accomplishes mercies, and his judgment is for all who patiently endure injuries.
103:6. The LORD executeth righteousness and judgment for all that are oppressed.
Who laid the foundations of the earth, [that] it should not be removed for ever:

103:5 Ты поставил землю на твердых основах: не поколеблется она во веки и веки.
103:6
ἄβυσσος αβυσσος abyss
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
τὸ ο the
περιβόλαιον περιβολαιον coat
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
στήσονται ιστημι stand; establish
ὕδατα υδωρ water
103:6
עֹשֵׂ֣ה ʕōśˈē עשׂה make
צְדָקֹ֣ות ṣᵊḏāqˈôṯ צְדָקָה justice
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ֝ ˈû וְ and
מִשְׁפָּטִ֗ים mišpāṭˈîm מִשְׁפָּט justice
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲשׁוּקִֽים׃ ʕᵃšûqˈîm עשׁק oppress
103:6. abysso quasi vestimento operuisti eam super montes stabunt aquae
The deep like a garment is its clothing: above the mountains shall the waters stand.
103:6. The Lord accomplishes mercies, and his judgment is for all who patiently endure injuries.
103:6. The LORD executeth righteousness and judgment for all that are oppressed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:6: Thou coveredst it with the deep - This seems to be spoken in allusion to the creation of the earth, when it was without form and void, and darkness was upon the face of the deep, and the waters invested the whole, till God separated the dry land from them; thus forming the seas and the terraqueous globe.
The poet Ovid has nearly the same idea: -
Densior his tellus, elementaque grandia traxit,
Et pressa est gravitate sua; circumfluus humor
Ultima possedit, solidumque coercuit orbem.
Met. lib. i., ver. 29.
Earth sinks beneath, and draws a numerous throng
Of ponderous, thick, unwieldy seeds along:
About her coasts unruly waters roar;
And, rising on a ridge, insult the shore.
Dryden.
Albert Barnes: Notes on the Bible - 1834
104:6: Thou coveredst it with the deep as with a garment - Compare the notes at Job 38:9. The meaning is, that God covered the earth with the sea - the waters - the abyss - as if a garment had been spread over it. The reference is to Gen 1:2; where, in the account of the work of creation, what is there called "the deep" - the abyss - (the same Hebrew word as here - תהום tehô m - covered the earth, or was what "appeared," or was manifest, before the waters were collected into seas, and the dry land was seen.
The waters stood above the mountains - Above what are now the mountains. As yet no dry land appeared. It seemed to be one wide waste of waters. This does not refer to the Deluge, but to the appearance of the earth at the time of the creation, before the gathering of the waters into seas and oceans, Gen 1:9. At that stage in the work, all that appeared was a wide waste of waters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:6: Gen 1:2-10, Gen 7:19; Pe2 3:5
Geneva 1599
104:6 Thou coveredst it with the (c) deep as [with] a garment: the (d) waters stood above the mountains.
(c) You make the sea to be an ornament to the earth.
(d) If by your power you did not bridle the rage of the waters, the whole world would be destroyed.
John Gill
104:6 Thou coverest it with the deep as with a garment,.... This refers not to the waters of the flood, when the earth was covered with them, even the tops of the highest mountains; but to the huge mass of waters, the abyss and depth of them, which lay upon the earth and covered it as a garment, at its first creation, as the context and the scope of it show; and which deep was covered with darkness, at which time the earth was without form, and void, Gen 1:2 an emblem of the corrupt state of man by nature, destitute of the image of God, void and empty of all that is good, having an huge mass of sin and corruption on him, and being darkness itself; though this depth does not separate the elect of God, in this state, from his love; nor these aboundings of sin hinder the superaboundings of the grace of God; nor the operations of his Spirit; nor the communication of light unto them; nor the forming and renewing them, so as to become a curious piece of workmanship; even as the state of the original earth did not hinder the moving of the Spirit upon the waters that covered it, to the bringing of it into a beautiful form and order.
The waters stood above the mountains; from whence we learn the mountains were from the beginning of the creation; since they were when the depths of water covered the unformed chaos; and which depths were so very great as to reach above the highest mountains; an emblem of the universal corruption of human nature; the highest, the greatest men that ever were, comparable to mountains, have been involved in it, as David, Paul, and others.
John Wesley
104:6 The deep - In the first creation, Gen 1:2, Gen 1:9.
Robert Jamieson, A. R. Fausset and David Brown
104:6 These verses rather describe the wonders of the flood than the creation (Gen 7:19-20; 2Pet 3:5-6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Ps 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
103:6103:6: Խորք որպէս զգեստ վերարկու է նորա, ՚ի վերայ լերանց կացցեն ջուրք[7405]։ [7405] Օրինակ մի.Է նորա. նման լերանց կացցեն ջուրք։
6 Խոր ծովերն ասես նրա զգեցած վերարկուն լինեն: Ջրերը կանգնած են լեռների վրայ:
6 Անիկա անդունդով ծածկեցիր, իբր թէ հանդերձով, Ջուրերը լեռներուն վրայ կայնեցան։
Խորք որպէս զգեստ վերարկու է նորա, ի վերայ լերանց կացցեն ջուրք:

103:6: Խորք որպէս զգեստ վերարկու է նորա, ՚ի վերայ լերանց կացցեն ջուրք[7405]։
[7405] Օրինակ մի.Է նորա. նման լերանց կացցեն ջուրք։
6 Խոր ծովերն ասես նրա զգեցած վերարկուն լինեն: Ջրերը կանգնած են լեռների վրայ:
6 Անիկա անդունդով ծածկեցիր, իբր թէ հանդերձով, Ջուրերը լեռներուն վրայ կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
103:6103:6 Бездною, как одеянием, покрыл Ты ее, на горах стоят воды.
103:7 ἀπὸ απο from; away ἐπιτιμήσεώς επιτιμησις of you; your φεύξονται φευγω flee ἀπὸ απο from; away φωνῆς φωνη voice; sound βροντῆς βροντη thunder σου σου of you; your δειλιάσουσιν δειλιαω intimidated
103:7 יֹודִ֣יעַ yôḏˈîₐʕ ידע know דְּרָכָ֣יו dᵊrāḵˈāʸw דֶּרֶךְ way לְ lᵊ לְ to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel עֲלִילֹֽותָיו׃ ʕᵃlîlˈôṯāʸw עֲלִילָה deed
103:7. ab increpatione tua fugient a voce tonitrui tui formidabuntAt thy rebuke they shall flee: at the voice of thy thunder they shall fear.
7. At thy rebuke they fled; at the voice of thy thunder they hasted away;
103:7. He has made his ways known to Moses, his will to the sons of Israel.
103:7. He made known his ways unto Moses, his acts unto the children of Israel.
Thou coveredst it with the deep as [with] a garment: the waters stood above the mountains:

103:6 Бездною, как одеянием, покрыл Ты ее, на горах стоят воды.
103:7
ἀπὸ απο from; away
ἐπιτιμήσεώς επιτιμησις of you; your
φεύξονται φευγω flee
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
βροντῆς βροντη thunder
σου σου of you; your
δειλιάσουσιν δειλιαω intimidated
103:7
יֹודִ֣יעַ yôḏˈîₐʕ ידע know
דְּרָכָ֣יו dᵊrāḵˈāʸw דֶּרֶךְ way
לְ lᵊ לְ to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִ֝שְׂרָאֵ֗ל ˈyiśrāʔˈēl יִשְׂרָאֵל Israel
עֲלִילֹֽותָיו׃ ʕᵃlîlˈôṯāʸw עֲלִילָה deed
103:7. ab increpatione tua fugient a voce tonitrui tui formidabunt
At thy rebuke they shall flee: at the voice of thy thunder they shall fear.
103:7. He has made his ways known to Moses, his will to the sons of Israel.
103:7. He made known his ways unto Moses, his acts unto the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:7: At thy rebuke they fled - When God separated the waters which were above the firmament from those below, and caused the dry land to appear. He commanded the separation to take place; and the waters, as if instinct with life, hastened to obey.
At the voice of thy thunder - It is very likely God employed the electric fluid as an agent in this separation.
Albert Barnes: Notes on the Bible - 1834
104:7: At thy rebuke they fled - At thy command; or when thou didst speak to them. The Hebrew word also implies the notion of "rebuke," or "reproof," as if there were some displeasure or dissatisfaction. Pro 13:1; Pro 17:10; Ecc 7:5; Isa 30:17; Psa 76:6. It is "as if" God had been displeased that the waters pRev_ented the appearing or the rising of the dry land, and had commanded them to "hasten" to their beds and channels, and no longer to cover the earth. The allusion is to Gen 1:9, and there is nowhere to be found a more sublime expression than this. Even the command, "And God said, Let there be light; and there was light," so much commended by Longinus as an instance of sublimity, does not surpass this in grandeur.
At the voice of thy thunder they hasted away - They fled in dismay. The Hebrew word - חפז châ phaz - contains the idea of haste, trepidation, consternation, alarm, "as if" they were frightened; Psa 31:22. God spake in tones of thunder, and they fled. It is impossible to conceive anything more sublime than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:7: At thy: Gen 8:1; Pro 8:28; Mar 4:39
they fled: Psa 114:3-7
John Gill
104:7 At thy rebuke they fled,.... The depths of water that covered the earth fled, went off apace, when Christ, the essential Word, gave the word of command that they should; saying, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so", Gen 1:9 and this being called a "rebuke", suggests as if there was something amiss, irregular and disorderly, and to be amended; as if these waters were not in their proper place.
At the voice of thy thunder they hasted away; ran off with great precipitancy; just as a servant, when his master puts on a stern countenance, and speaks to him in a thundering, menacing manner, hastes away from him to do his will and work. This is an instance of the mighty power of Christ; and by the same power he removed the waters of the deluge; when they covered the earth, and the tops of the highest hills; and rebuked the Red sea, and it became dry land; and drove back the waters of Jordan for the Israelites to pass through; and who also rebuked the sea of Galilee when his disciples were in distress: and with equal ease can he and does he remove the depth of sin and darkness from his people at conversion; rebukes Satan, and delivers out of his temptations, when he comes in like a flood; and rebukes the waters of affliction when they threaten to overwhelm; who are his servants, and come when he bids them come, and go when he bids them go.
John Wesley
104:7 Rebuke - Upon thy command, Gen 1:9. Fled - They immediately went to the place which God had allotted them.
103:7103:7: ՚Ի սաստէ քումմէ փախիցեն, եւ ՚ի ձայնէ որոտալոյ քումմէ սարսիցեն։
7 Նրանք պիտի փախչեն քո սաստից, եւ քո որոտի ձայնից պիտի սարսափեն:
7 Քու սաստելէդ փախան, Քու որոտմունքիդ ձայնէն արտորալով փախան,
Ի սաստէ քումմէ փախիցեն, եւ ի ձայնէ որոտալոյ քումմէ սարսիցեն:

103:7: ՚Ի սաստէ քումմէ փախիցեն, եւ ՚ի ձայնէ որոտալոյ քումմէ սարսիցեն։
7 Նրանք պիտի փախչեն քո սաստից, եւ քո որոտի ձայնից պիտի սարսափեն:
7 Քու սաստելէդ փախան, Քու որոտմունքիդ ձայնէն արտորալով փախան,
zohrab-1805▾ eastern-1994▾ western am▾
103:7103:7 От прещения Твоего бегут они, от гласа грома Твоего быстро уходят;
103:8 ἀναβαίνουσιν αναβαινω step up; ascend ὄρη ορος mountain; mount καὶ και and; even καταβαίνουσιν καταβαινω step down; descend πεδία πεδιον into; for τόπον τοπος place; locality ὃν ος who; what ἐθεμελίωσας θεμελιοω found αὐτοῖς αυτος he; him
103:8 רַח֣וּם raḥˈûm רַחוּם compassionate וְ wᵊ וְ and חַנּ֣וּן ḥannˈûn חַנּוּן gracious יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶ֖רֶךְ ʔˌereḵ אָרֵךְ long אַפַּ֣יִם ʔappˈayim אַף nose וְ wᵊ וְ and רַב־ rav- רַב much חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
103:8. ascendent montes et descendent campi ad locum quem fundasti eisThe mountains ascend, and the plains descend into the place which thou hast founded for them.
8. They went up by the mountains, they went down by the valleys, unto the place which thou hadst founded for them.
103:8. The Lord is compassionate and merciful, patient and full of mercy.
103:8. The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy.
At thy rebuke they fled; at the voice of thy thunder they hasted away:

103:7 От прещения Твоего бегут они, от гласа грома Твоего быстро уходят;
103:8
ἀναβαίνουσιν αναβαινω step up; ascend
ὄρη ορος mountain; mount
καὶ και and; even
καταβαίνουσιν καταβαινω step down; descend
πεδία πεδιον into; for
τόπον τοπος place; locality
ὃν ος who; what
ἐθεμελίωσας θεμελιοω found
αὐτοῖς αυτος he; him
103:8
רַח֣וּם raḥˈûm רַחוּם compassionate
וְ wᵊ וְ and
חַנּ֣וּן ḥannˈûn חַנּוּן gracious
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶ֖רֶךְ ʔˌereḵ אָרֵךְ long
אַפַּ֣יִם ʔappˈayim אַף nose
וְ wᵊ וְ and
רַב־ rav- רַב much
חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
103:8. ascendent montes et descendent campi ad locum quem fundasti eis
The mountains ascend, and the plains descend into the place which thou hast founded for them.
103:8. The Lord is compassionate and merciful, patient and full of mercy.
103:8. The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:8: They go up by the mountains; they go down by the valleys - Taking the words as they stand here, springs seem to be what are intended. But it is difficult to conceive how the water could ascend, through the fissures of mountains, to their tops, and then come down their sides so as to form rivulets to water the valleys. Most probably all the springs in mountains and hills are formed from waters which fall on their tops in the form of rain, or from clouds that, passing over them, are arrested, and precipitate their contents, which, sinking down, are stopped by some solid strata, till, forcing their way at some aperture at their sides, they form springs and fountains. Possibly, however, vapours and exhalations are understood; these by evaporation ascend to the tops of mountains, where they are condensed and precipitated. Thus the vapours ascend, and then come down to the valleys, forming fountains and rivulets in those places which the providence of God has allotted them; that is, continuous valleys, with such a degree of inclination as determines their waters to run in that direction till they reach another river, or fall into the ocean.
Some have thought there is a reference to the breaking up on the fountains of the great deep, at the time of the flood; while the protrusion of the waters would raise the circumambient crust, so as to form mountains, the other parts, falling in to fill up the vacuum occasioned by the waters which were thrown up from the central abyss, would constitute valleys.
Ovid seems to paraphrase this verse: -
Jussit et extendi campos, subsidere valles,
Fronde tegi sylvas, lapidosos surgere montes.
Met. lib. i., ver. 43.
"He shades the woods, the valleys he restrains
With rocky mountains, and extends the plains."
Dryden.
Albert Barnes: Notes on the Bible - 1834
104:8: They go up by the mountains ... - That is, when they were gathered together into seas. They seemed to roll and tumble over hills and mountains, and to run down in valleys, until they found the deep hollows which had been formed for seas, and where they were permanently collected together. The margin here is, "The mountains ascend, the valleys descend." So it is translated in the Septuagint, in the Latin Vulgate, by Luther, and by DeWette. The more natural idea, however, is that in our translation: "They (the waters) go up mountains; they descend valleys."
Unto the place - The deep hollows of the earth, which seem to have been scooped out to make a place for them.
Which thou hast founded for them - Where thou hast laid a permanent foundation for them on which to rest; that is, which thou hast prepared for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:8: They go up: etc. or, The mountains ascend, the valleys descend, Gen 8:5
Carl Friedrich Keil and Franz Delitzsch
104:8
Ps 104:8 continues with the words אל־מקום (cf. Gen 1:9, אחד אל־מקום): the waters retreat to the place which (זה, cf. Ps 104:26, for אשׁר, Gen 39:20) God has assigned to them as that which should contain them. He hath set a bound (גּבוּל, synon. חק, Prov 8:29; Jer 5:22) for them beyond which they may not flow forth again to cover the earth, as the primordial waters of chaos have done.
John Gill
104:8 They go up by the mountains, they go down by the valleys,.... The Targum is,
"they ascend out of the deep to the mountains;''
that is, the waters, when they went off the earth at the divine orders, steered their course up the mountains, and then went down by the valleys to the place appointed for them; they went over hills and dales, nothing could stop them or retard their course till they came to their proper place; which is another instance of the almighty power of the Son of God. Some render the words, "the mountains ascended, the valleys descended (m)"; and then the meaning is, when the depth of waters were called off the earth, the mountains and valleys appeared, the one seemed to rise up and the other to go down; but the former reading seems best, and emblematically describes the state of God's people in this world, in their passage to their appointed place; who have sometimes mountains of difficulties to go over, and which seem insuperable, and yet they surmount them; sometimes they are upon the mount of heaven by contemplation, and have their hearts and affections above; they mount up with wings as eagles; sometimes they are upon the mount of communion with God, and by his favour their mount stands strong, and they think they shall never be moved; at other times they are down in the valleys, in a low estate and condition; in low frames of soul, in a low exercise of grace, and in the valley of the shadow of death, of afflictive providences in soul or body: and as the waters, thus steering their course under a divine direction, and by an almighty power, at length came unto the place which, the psalmist says, thou hast founded for them, meaning the seas; which the Lord founded and prepared for the reception of them; and which collection of waters in one place he called by that name, Gen 1:10. So the Lord's people, through a variety of circumstances, trials, and exercises, will be all brought safe to the place appointed for them, and prepared by Christ in his Father's house; where they will be swallowed up in the boundless ocean of everlasting love.
(m) So Pagninus, Musculus, Cocceius.
John Wesley
104:8 Go up - In that first division of the waters from the earth, part went upwards, and became springs in the mountains, the greatest part went downwards to the channels made for them.
103:8103:8: Ելանեն լեռնանա՛ն եւ իջանեն դաշտանա՛ն, ՚ի տեղի յոր հաստատեցեր զնոսա։
8 Լեռները պիտի ելնեն ու դաշտերն իջնեն այնտեղ, ուր դու հաստատեցիր դրանք:
8 Լեռներուն վրայ ելան ու հովիտներուն մէջ ինկան, Այն տեղը որ դուն հաստատեցիր անոնց համար։
Ելանեն լեռնանան եւ իջանեն դաշտանան, ի տեղի յոր հաստատեցեր զնոսա:

103:8: Ելանեն լեռնանա՛ն եւ իջանեն դաշտանա՛ն, ՚ի տեղի յոր հաստատեցեր զնոսա։
8 Լեռները պիտի ելնեն ու դաշտերն իջնեն այնտեղ, ուր դու հաստատեցիր դրանք:
8 Լեռներուն վրայ ելան ու հովիտներուն մէջ ինկան, Այն տեղը որ դուն հաստատեցիր անոնց համար։
zohrab-1805▾ eastern-1994▾ western am▾
103:8103:8 восходят на горы, нисходят в долины, на место, которое Ты назначил для них.
103:9 ὅριον οριον frontier ἔθου τιθημι put; make ὃ ος who; what οὐ ου not παρελεύσονται παρερχομαι pass; transgress οὐδὲ ουδε not even; neither ἐπιστρέψουσιν επιστρεφω turn around; return καλύψαι καλυπτω cover τὴν ο the γῆν γη earth; land
103:9 לֹֽא־ lˈō- לֹא not לָ lā לְ to נֶ֥צַח nˌeṣaḥ נֵצַח glory יָרִ֑יב yārˈîv ריב contend וְ wᵊ וְ and לֹ֖א lˌō לֹא not לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity יִטֹּֽור׃ yiṭṭˈôr נטר be angry
103:9. terminum posuisti quem non pertransibunt nec revertentur ut operiant terramThou hast set a bound which they shall not pass over; neither shall they return to cover the earth.
9. Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
103:9. He will not be angry forever, and he will not threaten for eternity.
103:9. He will not always chide: neither will he keep [his anger] for ever.
They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them:

103:8 восходят на горы, нисходят в долины, на место, которое Ты назначил для них.
103:9
ὅριον οριον frontier
ἔθου τιθημι put; make
ος who; what
οὐ ου not
παρελεύσονται παρερχομαι pass; transgress
οὐδὲ ουδε not even; neither
ἐπιστρέψουσιν επιστρεφω turn around; return
καλύψαι καλυπτω cover
τὴν ο the
γῆν γη earth; land
103:9
לֹֽא־ lˈō- לֹא not
לָ לְ to
נֶ֥צַח nˌeṣaḥ נֵצַח glory
יָרִ֑יב yārˈîv ריב contend
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
יִטֹּֽור׃ yiṭṭˈôr נטר be angry
103:9. terminum posuisti quem non pertransibunt nec revertentur ut operiant terram
Thou hast set a bound which they shall not pass over; neither shall they return to cover the earth.
103:9. He will not be angry forever, and he will not threaten for eternity.
103:9. He will not always chide: neither will he keep [his anger] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:9: Thou hast set a bound that they may not pass - And what is this bound? The flux and reflux of the sea, occasioned by the solar and lunar attraction, the rotation of the earth on its own axis, and the gravitation of the waters to the center of the earth. And what is the cause of all these? The will and energy of God. Thus the sea is prevented from drowning the earth equally where there are flat shores as where the sea seems hemmed in by huge mounds of land and mountains. The above, not these, are the bounds which it cannot pass, so that they cannot turn again to cover the earth.
Albert Barnes: Notes on the Bible - 1834
104:9: Thou hast set a bound that they may not pass over - See Job 26:10, note; Job 38:10-11, note.
That they turn not again to cover the earth - As it was before the dry land appeared; or as the earth was when "darkness was upon the face of the deep" Gen 1:2, and when all was mingled earth and water. It is "possible" that in connection with this, the psalmist may also have had his eye on the facts connected with the deluge in the time of Noah, and the promise then made that the world should no more be destroyed by a flood, Gen 9:11, Gen 9:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:9: hast set: Psa 33:7; Gen 9:11-15; Job 26:10, Job 38:10, Job 38:11; Isa 54:9; Jer 5:22
John Gill
104:9 Thou hast set a bound, that they may not pass over,.... The Targum adds,
"to the rolling waves of the sea.''
Set doors with bolts and bars, cliffs, rocks, and shores: and, what is more surprising, sand, which is penetrable, flexible, and moveable, is set as a perpetual bound to the raging ocean and its waves, which they cannot pass over: see Job 38:8. So the Lord has set a bound to the proud waters of afflictions, and says, Thus far shall ye go, and no farther; and to the life of man, which he cannot exceed, Job 14:5. But he has given man a law, as a rule to walk by, as the boundary of his conversation, and this he transgresses; in which he is less tractable than the raging sea and its waves. That they turn not again to cover the earth; as they did when it was first made, Ps 104:6 that is, not without the divine leave and power; for they did turn again and cover the earth, at the time of the flood; but never shall more. Some think there is no need to make this exception; since this was written after the flood, and when God had swore that the waters should no more go over the earth, Is 54:9.
John Wesley
104:9 A bound - Even the sand of the sea - shore.
103:9103:9: Սահման եդիր եւ ո՛չ անցանեն, եւ ո՛չ եւս դառնան ՚ի ծածկել զերկիր։
9 Սահման դրիր, որպէսզի չանցնեն եւ չողողեն երկիրը նորից:
9 Սահման դրիր, որպէս զի չանցնին Ու նորէն երկիրը չծածկեն։
Սահման եդիր` եւ ոչ անցանեն, եւ ոչ եւս դառնան ի ծածկել զերկիր:

103:9: Սահման եդիր եւ ո՛չ անցանեն, եւ ո՛չ եւս դառնան ՚ի ծածկել զերկիր։
9 Սահման դրիր, որպէսզի չանցնեն եւ չողողեն երկիրը նորից:
9 Սահման դրիր, որպէս զի չանցնին Ու նորէն երկիրը չծածկեն։
zohrab-1805▾ eastern-1994▾ western am▾
103:9103:9 Ты положил предел, которого не перейдут, и не возвратятся покрыть землю.
103:10 ὁ ο the ἐξαποστέλλων εξαποστελλω send forth πηγὰς πηγη well; fountain ἐν εν in φάραγξιν φαραγξ gorge ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὀρέων ορος mountain; mount διελεύσονται διερχομαι pass through; spread ὕδατα υδωρ water
103:10 לֹ֣א lˈō לֹא not כַ֭ ˈḵa כְּ as חֲטָאֵינוּ ḥᵃṭāʔênˌû חֵטְא offence עָ֣שָׂה ʕˈāśā עשׂה make לָ֑נוּ lˈānû לְ to וְ wᵊ וְ and לֹ֥א lˌō לֹא not כַ֝ ˈḵa כְּ as עֲוֹנֹתֵ֗ינוּ ʕᵃwōnōṯˈênû עָוֹן sin גָּמַ֥ל gāmˌal גמל deal fully עָלֵֽינוּ׃ ʕālˈênû עַל upon
103:10. qui emittis fontes in convallibus ut inter medios montes fluantThou sendest forth springs in the vales: between the midst of the hills the waters shall pass.
10. He sendeth forth springs into the valleys; they run among the mountains:
103:10. He has not dealt with us according to our sins, and he has not repaid us according to our iniquities.
103:10. He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
Thou hast set a bound that they may not pass over; that they turn not again to cover the earth:

103:9 Ты положил предел, которого не перейдут, и не возвратятся покрыть землю.
103:10
ο the
ἐξαποστέλλων εξαποστελλω send forth
πηγὰς πηγη well; fountain
ἐν εν in
φάραγξιν φαραγξ gorge
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ὀρέων ορος mountain; mount
διελεύσονται διερχομαι pass through; spread
ὕδατα υδωρ water
103:10
לֹ֣א lˈō לֹא not
כַ֭ ˈḵa כְּ as
חֲטָאֵינוּ ḥᵃṭāʔênˌû חֵטְא offence
עָ֣שָׂה ʕˈāśā עשׂה make
לָ֑נוּ lˈānû לְ to
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
כַ֝ ˈḵa כְּ as
עֲוֹנֹתֵ֗ינוּ ʕᵃwōnōṯˈênû עָוֹן sin
גָּמַ֥ל gāmˌal גמל deal fully
עָלֵֽינוּ׃ ʕālˈênû עַל upon
103:10. qui emittis fontes in convallibus ut inter medios montes fluant
Thou sendest forth springs in the vales: between the midst of the hills the waters shall pass.
103:10. He has not dealt with us according to our sins, and he has not repaid us according to our iniquities.
103:10. He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13. Но земля не лишилась совершенно воды. В долинах и среди гор появились источники, дающие воду живущим там всяким зверям и диким ослам. Последние были многочисленны на Востоке и любили жить среди гор. Около водных источников появились и деревья, а на них гнездятся разноголосые птицы, оживляющие своим пением все горы и долины.
Adam Clarke: Commentary on the Bible - 1831
104:10: He sendeth the springs into the valleys - Evaporation is guided and regulated by Divine Providence. The sun has a certain power to raise a certain portion of vapours from a given space. God has apportioned the aqueous to the terrene surface, and the solar attraction to both. There is just as much aqueous surface as affords a sufficiency of vapours to be raised by the solar attraction to water the earthy surface. Experiments have been instituted which prove that it requires a given space of aqueous surface to provide vapours for a given space of terrene surface; and the proportion appears ordinarily to be seventeen of water to three of earth; and this is the proportion that the aqueous bears to the terrene surface of the globe. See Ray's three Physico-theological Discourses.
Albert Barnes: Notes on the Bible - 1834
104:10: He sendeth the springs into the valleys - Though the waters are gathered together into seas, yet God has taken care that the earth shall not be dry, parched, and barren. He has made provision for watering it, and by a most wise, wonderful, and benevolent arrangement, he has formed springs among the valleys and the hills. It is now animated nature which comes before the eye of the psalmist; and all this he traces to the fact that the earth is "watered," and that it is not a waste of rocks and sands. The allusion in this part of the psalm (see the Introduction) is to the earth as covered with vegetation - or, to the third day of the week of creation Gen 1:9-13, which, in Genesis, is connected with the gathering of the waters into seas. This description continues in Psa 104:18. The literal rendering here would be, "sending springs into the valleys." He conducts the waters from the great reservoirs - lakes and seas - in such a way that they form springs in the valleys. The way in which this is done is among the most wonderful and the most benevolent in nature - by that power, derived from heat, by which the waters of the ocean, contrary to the natural law of gravitation, are lifted up in small particles - in vapor - and carried by the clouds where they are needed, and let fall upon the earth, to water the plants, and to form fountains, rivulets, and streams - and borne thus to the highest mountains, to be filtered through the ground to form springs and streams below.
Which run among the hills - Margin, "walk." That is, they go between the hills. The streams of water flow along in the natural valleys which have been made for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:10: He sendeth: Heb. Who sendeth, Psa 107:35; The waters of the sea are not only pRev_ented from destroying the earth, but, by the providence of God, are rendered the means of preserving every living thing; partly ascending from the great deep through the strata of the earth, partly exhaled in vapour from the surface of the ocean, and thence falling in rain, especially on the tops and sides of mountains, they break forth into fresh springs, and form streams and rivers. Deu 8:7; Isa 35:7, Isa 41:18
run: Heb. walk
Carl Friedrich Keil and Franz Delitzsch
104:10
The third decastich, passing on to the third day of creation, sings the benefit which the shore-surrounded waters are to the animal creation and the growth of the plants out of the earth, which is irrigated from below and moistened from above. God, the blessed One, being the principal subject of the Psalm, the poet (in Ps 104:10 and further on) is able to go on in attributive and predicative participles: Who sendeth springs בּנּחלים, into the wads (not: בּנחלים, as brooks). נחל, as Ps 104:10 shows, is here a synonym of בּקעה, and there is no need for saying that, flowing on in the plains, they grow into rivers. The lxx has ἐν φάραγξιν. חיתו שׂדי is doubly poetic for חיּת השּׂדה. God has also provided for all the beasts that roam far from men; and the wild ass, swift as an arrow, difficult to be hunted, and living in troops (פּרא, Arabic ferâ, root פר, Arab. fr, to move quickly, to whiz, to flee; the wild ass, the onager, Arabic himr el-wahs, whose home is on the steppes), is made prominent by way of example. The phrase "to break the thirst" occurs only here. עליהם, Ps 104:12, refers to the מעינים, which are also still the subject in Ps 104:11. The pointing עפאים needlessly creates a hybrid form in addition to עפאים (like לבאים) and עפיים. From the tangled branches by the springs the poet insensibly reaches the second half of the third day. The vegetable kingdom at the same time reminds him of the rain which, descending out of the upper chambers of the heavens, waters the waterless mountain-tops. Like the Talmud (B. Ta‛anı̂th, 10a), by the "fruit of Thy work" (מעשׂיך as singular) Hitzig understands the rain; but rain is rather that which fertilizes; and why might not the fruit be meant which God's works (מעשׂיך, plural) here below (Ps 104:24), viz., the vegetable creations, bear, and from which the earth, i.e., its population, is satisfied, inasmuch as vegetable food springs up as much for the beasts as for man? In connection with עשׂב the poet is thinking of cultivated plants, more especially wheat; לעבדת, however, does not signify: for cultivation by man, since, according to Hitzig's correct remonstrance, they do not say עבד העשׂב, and להוציא has not man, but rather God, as its subject, but as in 1Chron 26:30, for the service (use) of man.
John Gill
104:10 He sendeth the springs into the valleys,.... The Targum is,
"who sendeth fountains into the rivers.''
Either from the waters of the sea, which being drained through the sand, become sweet and drinkable; or from the hills and mountains. This is an instance of divine goodness, that having removed the waters from the earth, and shut them up in the sea, and which, through the saltness of them, not being proper drink for men and beasts, he has been pleased to form and open springs, fountains, wells, and rivers of fresh water in the valleys, for the supply of both. Though this is not to be compared with the wells of salvation, and springs and fountains of grace, which he has opened for his chosen people. God himself is a spring or fountain of living water; his love is a river, whose streams delight the city of God; his covenant a source and spring of all blessings and promises. Christ is the fountain of gardens; his fulness is a supply for all his people: the Spirit of God and his grace are a well of living water, springing up unto eternal life. The word and ordinances are the springs in Zion,
which run among the hills, the several congregated churches, to the watering and refreshing of them; just as springs and rivers of water run in the dales and valleys among the hills, by which they are bounded.
Robert Jamieson, A. R. Fausset and David Brown
104:10 Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Ps 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
103:10103:10: Առաքեցեր զաղբեւրս ընդ ծործորս, ՚ի մէջ լերանց գնասցեն ջուրք[7406]։ [7406] Ոմանք.՚Ի միջոյ. կամ՝ ընդ մէջ լերանց գնասցեն։
10 Աղբիւրները դէպի ձորերն ուղղեցիր, եւ ջրերը լեռների միջով պիտի հոսեն՝
10 Ձորերուն մէջ աղբիւրներ կը ղրկէ, Ջուրերը լեռներուն մէջէն կը հոսին։
Առաքեցեր զաղբեւրս ընդ ծործորս, ի մէջ լերանց գնասցեն ջուրք:

103:10: Առաքեցեր զաղբեւրս ընդ ծործորս, ՚ի մէջ լերանց գնասցեն ջուրք[7406]։
[7406] Ոմանք.՚Ի միջոյ. կամ՝ ընդ մէջ լերանց գնասցեն։
10 Աղբիւրները դէպի ձորերն ուղղեցիր, եւ ջրերը լեռների միջով պիտի հոսեն՝
10 Ձորերուն մէջ աղբիւրներ կը ղրկէ, Ջուրերը լեռներուն մէջէն կը հոսին։
zohrab-1805▾ eastern-1994▾ western am▾
103:10103:10 Ты послал источники в долины: между горами текут [воды],
103:11 ποτιοῦσιν ποτιζω give a drink; water πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field προσδέξονται προσδεχομαι welcome; wait for ὄναγροι οναγρος into; for δίψαν διψα he; him
103:11 כִּ֤י kˈî כִּי that כִ ḵi כְּ as גְבֹ֣הַּ ḡᵊvˈōₐh גָּבַהּ be high שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth גָּבַ֥ר gāvˌar גבר be superior חַ֝סְדֹּ֗ו ˈḥasdˈô חֶסֶד loyalty עַל־ ʕal- עַל upon יְרֵאָֽיו׃ yᵊrēʔˈāʸw יָרֵא afraid
103:11. ut bibant omnia animalia regionum et reficiat onager sitim suamAll the beasts of the field shall drink: the wild asses shall expect in their thirst.
11. They give drink to every beast of the field; the wild asses quench their thirst.
103:11. For according to the height of the heavens above the earth, so has he reinforced his mercy toward those who fear him.
103:11. For as the heaven is high above the earth, [so] great is his mercy toward them that fear him.
He sendeth the springs into the valleys, [which] run among the hills:

103:10 Ты послал источники в долины: между горами текут [воды],
103:11
ποτιοῦσιν ποτιζω give a drink; water
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
προσδέξονται προσδεχομαι welcome; wait for
ὄναγροι οναγρος into; for
δίψαν διψα he; him
103:11
כִּ֤י kˈî כִּי that
כִ ḵi כְּ as
גְבֹ֣הַּ ḡᵊvˈōₐh גָּבַהּ be high
שָׁ֭מַיִם ˈšāmayim שָׁמַיִם heavens
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
גָּבַ֥ר gāvˌar גבר be superior
חַ֝סְדֹּ֗ו ˈḥasdˈô חֶסֶד loyalty
עַל־ ʕal- עַל upon
יְרֵאָֽיו׃ yᵊrēʔˈāʸw יָרֵא afraid
103:11. ut bibant omnia animalia regionum et reficiat onager sitim suam
All the beasts of the field shall drink: the wild asses shall expect in their thirst.
103:11. For according to the height of the heavens above the earth, so has he reinforced his mercy toward those who fear him.
103:11. For as the heaven is high above the earth, [so] great is his mercy toward them that fear him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 He sendeth the springs into the valleys, which run among the hills. 11 They give drink to every beast of the field: the wild asses quench their thirst. 12 By them shall the fowls of the heaven have their habitation, which sing among the branches. 13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. 14 He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; 15 And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. 16 The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted; 17 Where the birds make their nests: as for the stork, the fir trees are her house. 18 The high hills are a refuge for the wild goats; and the rocks for the conies.
Having given glory to God as the powerful protector of this earth, in saving it from being deluged, here he comes to acknowledge him as its bountiful benefactor, who provides conveniences for all the creatures.
I. He provides fresh water for their drink: He sends the springs into the valleys, v. 10. There is water enough indeed in the sea, that is, enough to drown us, but not one drop to refresh us, be we ever so thirsty--it is all so salt; and therefore God has graciously provided water fit to drink. Naturalists dispute about the origin of fountains; but, whatever are their second causes, here is their first cause; it is God that sends the springs into the brooks, which walk by easy steps between the hills, and receive increase from the rain-water that descends from them. These give drink, not only to man, and those creatures that are immediately useful to him, but to every beast of the field (v. 11); for where God has given life he provides a livelihood and takes care of all the creatures. Even the wild asses, though untameable and therefore of no use to man, are welcome to quench their thirst; and we have no reason to grudge it them, for we are better provided for, though born like the wild ass's colt. We have reason to thank God for the plenty of fair water with which he has provided the habitable part of his earth, which otherwise would not be habitable. That ought to be reckoned a great mercy the want of which would be a great affliction; and the more common it is the greater mercy it is. Usus communis aquarum--water is common for all.
II. He provides food convenient for them, both for man and beast: The heavens drop fatness; they hear the earth, but God hears them, Hos. ii. 21. He waters the hills from his chambers (v. 13), from those chambers spoken of (v. 3), the beams of which he lays in the waters, those store-chambers, the clouds that distil fruitful showers. The hills that are not watered by the rivers, as Egypt was by the Nile, are watered by the rain from heaven, which is called the river of God (Ps. lxv. 9), as Canaan was, Deut. xi. 11, 12. Thus the earth is satisfied with the fruit of his works, either with the rain it drinks in (the earth knows when it has enough; it is a pity that any man should not) or with the products it brings forth. It is a satisfaction to the earth to bear the fruit of God's works for the benefit of man, for thus it answers the end of its creation. The food which God brings forth out of the earth (v. 14) is the fruit of his works, which the earth is satisfied with. Observe how various and how valuable its products are.
1. For the cattle there is grass, and the beasts of prey, that live not on grass, feed on those that do; for man there is herb, a better sort of grass (and a dinner of herbs and roots is not to be despised); nay, he is furnished with wine, and oil, and bread, v. 15. We may observe here, concerning our food, that which will help to make us both humble and thankful. (1.) To make us humble let us consider that we have a necessary dependence upon God for all the supports of this life (we live upon alms; we are at his finding, for our own hands are not sufficient for us),--that our food comes all out of the earth, to remind us whence we ourselves were taken and whither we must return,--and that therefore we must not think to live by bread alone, for that will feed the body only, but must look into the word of God for the meat that endures to eternal life. Let us also consider that we are in this respect fellow-commoners with the beasts; the same earth, the same spot of ground, that brings grass for the cattle, brings corn for man. (2.) To make us thankful let us consider, [1.] That God not only provides for us, but for our servants. The cattle that are of use to man are particularly taken care of; grass is made to grow in great abundance for them, when the young lions, that are not for the service of man, often lack and suffer hunger. [2.] That our food is nigh us, and ready to us. Having our habitation on the earth, there we have our storehouse, and depend not on the merchant-ships that bring food from afar, Prov. xxxi. 14. [3.] That we have even from the products of the earth, not only for necessity, but for ornament and delight, so good a Master do we serve. First, Does nature call for something to support it, and repair its daily decays? Here is bread, which strengthens man's heart, and is therefore called the staff of life; let none who have that complain of want. Secondly, Does nature go further, and covet something pleasant? Here is wine, that makes glad the heart, refreshes the spirits, and exhilarates them, when it is soberly and moderately used, that we may not only go through our business, but go through it cheerfully. It is a pity that that should be abused to overcharge the heart, and unfit men for their duty, which was given to revive their heart and quicken them in their duty. Thirdly, Is nature yet more humoursome, and does it crave something for ornament too? Here is that also out of the earth--oil to make the face to shine, that the countenance may not only be cheerful but beautiful, and we may be the more acceptable to one another.
2. Nay, the divine providence not only furnishes animals with their proper food, but vegetables also with theirs (v. 16): The trees of the Lord are full of sap, not only men's trees, which they take care of and have an eye to, in their orchards, and parks, and other enclosures, but God's trees, which grow in the wildernesses, and are taken care of only by his providence; they are full of sap and want no nourishment. Even the cedars of Lebanon, an open forest, though they are high and bulky, and require a great deal of sap to feed them, have enough from the earth; they are trees which he has planted, and which therefore he will protect and provide for. We may apply this to the trees of righteousness, which are the planting of the Lord, planted in his vineyard; these are full of sap, for what God plants he will water, and those that are planted in the house of the Lord shall flourish in the courts of our God, Ps. xcii. 13.
III. He takes care that they shall have suitable habitations to dwell in. To men God has given discretion to build for themselves and for the cattle that are serviceable to them; but there are some creatures which God more immediately provides a settlement for. 1. The birds. Some birds, by instinct, make their nests in the bushes near rivers (v. 12): By the springs that run among the hills some of the fowls of heaven have their habitation, which sing among the branches. They sing, according to their capacity, to the honour of their Creator and benefactor, and their singing may shame our silence. Our heavenly Father feeds them (Matt. vi. 26), and therefore they are easy and cheerful, and take no thought for the morrow. The birds being made to fly above the earth (as we find, Gen. i. 20), they make their nests on high, in the tops of trees (v. 17); it should seem as if nature had an eye to this in planting the cedars of Lebanon, that they might be receptacles for the birds. Those that fly heavenward shall not want resting-places. The stork is particularly mentioned; the fir-trees, which are very high, are her house, her castle. 2. The smaller sort of beasts (v. 18): The wild goats, having neither strength nor swiftness to secure themselves, are guided by instinct to the high hills, which are a refuge to them; and the rabbits, which are also helpless animals, find shelter in the rocks, where they can set the beasts of prey at defiance. Does God provide thus for the inferior creatures; and will he not himself be a refuge and dwelling-place to his own people?
Adam Clarke: Commentary on the Bible - 1831
104:11: The wild asses quench their thirst - The פרא pere, onager or wild ass, differs in nothing from the tame ass, only it has not a broken spirit, and is consequently more lively and active. It is so very swift that no horse except the Arab barb can overtake it. It is a gregarious animal, and they go in troops to feed and to drink. It is very timid, or rather jealous of its liberty, and therefore retires deep into the desert; yet even there the providence of God regards it; springs are provided, and it has the instinct to find them out.
Albert Barnes: Notes on the Bible - 1834
104:11: They give drink to every beast of the field - All are thus kept alive. The wild beasts that roam at large, find water thus provided for them.
The wild donkeys quench their thirst - Margin, as in Hebrew, "break." The meaning is, that the most wild and ungovernable of beasts - those which are farthest from the habits of domesticated animals, and the most independent of any aid derived from man, find abundance everywhere. On the word rendered "wild asses," and on the habits of the animals here referred to, see the notes at Job 11:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:11: They give: Psa 145:16
the wild: Job 39:5-8
quench: Heb. break
Geneva 1599
104:11 They give drink to every (e) beast of the field: the wild asses quench their thirst.
(e) If God provides for the beasts, much more will he extend his provident care to man.
John Gill
104:11 They give drink to every beast of the field,.... These fountains, springs, and rivers, afford water for all the beasts of the field; who are therefore said to honour and praise the Lord on account of it, Is 43:19.
The wild asses quench their thirst; or "break" (n) it. Those creatures that live in dry and desert places, and are themselves dry and thirsty; and though so stupid as they be, yet provision of water is made for them, and they are directed where to seek for it, and find it; see Job 39:5. And if God takes care of the beasts of the field, even the most wild and stupid, will he not take care of his own people? He will, and does. He opens rivers in high places, and fountains in the midst of the valleys; he gives waters in the wilderness, and rivers in the desert, to give drink to his people, his chosen, Is 41:18.
(n) "frangent", Pagninus, Montanus; "frangunt", Vatablus, Cocceius, Gejerus, Michaelis; so Ainsworth.
John Wesley
104:11 Wild asses - Stupid creatures, and yet plentifully provided for by the Divine providence.
103:11103:11: Արբուցանել զամենայն գազանս վայրի, յագեսցին ցիռք ՚ի ծարաւս իւրեանց[7407]։ [7407] Ոսկան.Արբուցանէ զամենայն գա՛՛։
11 յագեցնելու ծարաւը բոլոր գազանների ու վայրի էշերի:
11 Անոնք դաշտի բոլոր գազաններուն կը խմցնեն Ու վայրի էշերը իրենց ծարաւը կ’անցընեն։
արբուցանել զամենայն գազանս վայրի. յագեսցին ցիռք ի ծարաւս իւրեանց:

103:11: Արբուցանել զամենայն գազանս վայրի, յագեսցին ցիռք ՚ի ծարաւս իւրեանց[7407]։
[7407] Ոսկան.Արբուցանէ զամենայն գա՛՛։
11 յագեցնելու ծարաւը բոլոր գազանների ու վայրի էշերի:
11 Անոնք դաշտի բոլոր գազաններուն կը խմցնեն Ու վայրի էշերը իրենց ծարաւը կ’անցընեն։
zohrab-1805▾ eastern-1994▾ western am▾
103:11103:11 поят всех полевых зверей; дикие ослы утоляют жажду свою.
103:12 ἐπ᾿ επι in; on αὐτὰ αυτος he; him τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven κατασκηνώσει κατασκηνοω nest; camp ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῶν ο the πετρῶν πετρος.1 give; deposit φωνήν φωνη voice; sound
103:12 כִּ ki כְּ as רְחֹ֣ק rᵊḥˈōq רחק be far מִ֭זְרָח ˈmizrāḥ מִזְרָח sunrise מִֽ mˈi מִן from מַּֽעֲרָ֑ב mmˈaʕᵃrˈāv מַעֲרָב sunset הִֽרְחִ֥יק hˈirḥˌîq רחק be far מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from אֶת־ ʔeṯ- אֵת [object marker] פְּשָׁעֵֽינוּ׃ pᵊšāʕˈênû פֶּשַׁע rebellion
103:12. super ea volucres caeli morabuntur de medio nemorum dabunt vocemOver them the birds of the air shall dwell: from the midst of the rocks they shall give forth their voices.
12. By them the fowl of the heaven have their habitation, they sing among the branches.
103:12. As far as the east is from the west, so far has he removed our iniquities from us.
103:12. As far as the east is from the west, [so] far hath he removed our transgressions from us.
They give drink to every beast of the field: the wild asses quench their thirst:

103:11 поят всех полевых зверей; дикие ослы утоляют жажду свою.
103:12
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
κατασκηνώσει κατασκηνοω nest; camp
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῶν ο the
πετρῶν πετρος.1 give; deposit
φωνήν φωνη voice; sound
103:12
כִּ ki כְּ as
רְחֹ֣ק rᵊḥˈōq רחק be far
מִ֭זְרָח ˈmizrāḥ מִזְרָח sunrise
מִֽ mˈi מִן from
מַּֽעֲרָ֑ב mmˈaʕᵃrˈāv מַעֲרָב sunset
הִֽרְחִ֥יק hˈirḥˌîq רחק be far
מִ֝מֶּ֗נּוּ ˈmimmˈennû מִן from
אֶת־ ʔeṯ- אֵת [object marker]
פְּשָׁעֵֽינוּ׃ pᵊšāʕˈênû פֶּשַׁע rebellion
103:12. super ea volucres caeli morabuntur de medio nemorum dabunt vocem
Over them the birds of the air shall dwell: from the midst of the rocks they shall give forth their voices.
103:12. As far as the east is from the west, so far has he removed our iniquities from us.
103:12. As far as the east is from the west, [so] far hath he removed our transgressions from us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:12: By them shall the fowls of the heaven have their habitation - All fowls love verdure, and have their residence where they can find wood and water.
Albert Barnes: Notes on the Bible - 1834
104:12: By them shall the fowls of the heaven have their habitation - Among them the fowls of the air dwell. That is, among the trees which spring up by the fountains and water-courses. The whole picture is full of animation and beauty.
Which sing among the branches - Margin, as in Hebrew, "give a voice." Their voice is heard - their sweet music - in the foliage of the trees which grow on the margin of the streams and by the fountains. There is scarcely to be found a more beautiful poetic image than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:12: the fowls: Psa 104:16, Psa 104:17, Psa 50:11, Psa 84:3, Psa 148:10; Mat 6:26
sing: Heb. give a voice, Psa 147:9
Geneva 1599
104:12 By (f) them shall the fowls of the heaven have their habitation, [which] sing among the branches.
(f) There is no part of the world so barren where most evident signs of God's blessing do not appear.
John Gill
104:12 By them shall the fowls of the heaven have their habitation,.... Another use of the springs, fountains, and rivers of water; by the sides and on the shores of these, some birds delight to be, and on trees that grow here do they build their nests; and here, having wetted their throats, they sit, and chirp, and sing: to doves, by rivers of water, is the allusion in Song 5:12.
Which sing among the branches; of trees that grow by the sides of fountains and rivers; see Ezek 17:23. To such birds may saints be compared; being, like them, weak, defenceless, and timorous; liable to be taken in snares, and sometimes wonderfully delivered; as well as given to wanderings and strayings: and to fowls of the heaven, being heaven born souls, and partakers of the heavenly calling. These have their habitation by the fountain of Jacob, by the river of divine love, beside the still waters of the sanctuary; where they sing the songs of Zion, the songs of electing, redeeming, and calling grace.
103:12103:12: Անդ թռչունք երկնից բոյնս դիցեն, եւ ՚ի միջոյ վիմաց տացեն զձայնս իւրեանց։
12 Այնտեղ երկնքի թռչունները բոյն պիտի դնեն եւ ժայռերի միջից ձայն պիտի տան:
12 Անոնց քով երկնքի թռչունները կը բնակին, Ոստերուն մէջէն ձայն կու տան։
Անդ թռչունք երկնից բոյնս դիցեն, եւ ի միջոյ [634]վիմաց տացեն զձայնս իւրեանց:

103:12: Անդ թռչունք երկնից բոյնս դիցեն, եւ ՚ի միջոյ վիմաց տացեն զձայնս իւրեանց։
12 Այնտեղ երկնքի թռչունները բոյն պիտի դնեն եւ ժայռերի միջից ձայն պիտի տան:
12 Անոնց քով երկնքի թռչունները կը բնակին, Ոստերուն մէջէն ձայն կու տան։
zohrab-1805▾ eastern-1994▾ western am▾
103:12103:12 При них обитают птицы небесные, из среды ветвей издают голос.
103:13 ποτίζων ποτιζω give a drink; water ὄρη ορος mountain; mount ἐκ εκ from; out of τῶν ο the ὑπερῴων υπερωον upstairs αὐτοῦ αυτος he; him ἀπὸ απο from; away καρποῦ καρπος.1 fruit τῶν ο the ἔργων εργον work σου σου of you; your χορτασθήσεται χορταζω satisfy ἡ ο the γῆ γη earth; land
103:13 כְּ kᵊ כְּ as רַחֵ֣ם raḥˈēm רחם have compassion אָ֭ב ˈʔāv אָב father עַל־ ʕal- עַל upon בָּנִ֑ים bānˈîm בֵּן son רִחַ֥ם riḥˌam רחם have compassion יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon יְרֵאָֽיו׃ yᵊrēʔˈāʸw יָרֵא afraid
103:13. qui inrigas montes de cenaculis tuis de fructu operum tuorum implebitur terraThou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works:
13. He watereth the mountains from his chambers: the earth is satisfied with the fruit of thy works.
103:13. As a father is compassionate to his sons, so has the Lord been compassionate to those who fear him.
103:13. Like as a father pitieth [his] children, [so] the LORD pitieth them that fear him.
By them shall the fowls of the heaven have their habitation, [which] sing among the branches:

103:12 При них обитают птицы небесные, из среды ветвей издают голос.
103:13
ποτίζων ποτιζω give a drink; water
ὄρη ορος mountain; mount
ἐκ εκ from; out of
τῶν ο the
ὑπερῴων υπερωον upstairs
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
καρποῦ καρπος.1 fruit
τῶν ο the
ἔργων εργον work
σου σου of you; your
χορτασθήσεται χορταζω satisfy
ο the
γῆ γη earth; land
103:13
כְּ kᵊ כְּ as
רַחֵ֣ם raḥˈēm רחם have compassion
אָ֭ב ˈʔāv אָב father
עַל־ ʕal- עַל upon
בָּנִ֑ים bānˈîm בֵּן son
רִחַ֥ם riḥˌam רחם have compassion
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
יְרֵאָֽיו׃ yᵊrēʔˈāʸw יָרֵא afraid
103:13. qui inrigas montes de cenaculis tuis de fructu operum tuorum implebitur terra
Thou waterest the hills from thy upper rooms: the earth shall be filled with the fruit of thy works:
103:13. As a father is compassionate to his sons, so has the Lord been compassionate to those who fear him.
103:13. Like as a father pitieth [his] children, [so] the LORD pitieth them that fear him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:13: From his chambers - The clouds, as in Psa 104:3.
The earth is satisfied - The inhabitants of it.
Albert Barnes: Notes on the Bible - 1834
104:13: He watereth the hills from his chambers - The waters, as stated before, run in the valleys - in the natural channels made for them among the hills, Psa 104:10. But still, it was a fact that the hills themselves were watered; that there were springs far up their heights; and that vegetation was sustained above the reach of the fountains and streams below; and it was a proof of the divine skill and beneficence that, in some way, water was furnished on the summits and sides of the hills themselves. This was caused, the psalmist says, by God's pouring water on them, as it were, from his own "chambers" - his abode on high. The allusion is, doubtless, to rain, which seems to be poured down from the very abode of God. The word rendered "chambers" means "upper rooms," (see the notes at Psa 104:3); and the reference is to the dwelling-place of God, as far above the earth.
The earth is satisfied with the fruit of thy works - Thy doings; with what thou hast done. All the needs of the earth seem to be met and "satisfied;" all that it could desire to make it fertile and beautiful; and the proper abode of man, of beast, and of fowl, has been granted. It has no cause of complaint; nothing has been left undone, in the valleys or on the hills, on the dry land or in the waters, that was needful to be done to carry out the purpose for which it has been called into being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:13: watereth: Psa 147:8; Deu 11:11; Job 38:25-28, Job 38:37; Jer 10:13, Jer 14:22; Mat 5:45; Act 14:17
his chambers: Psa 104:3; Amo 9:6
the earth: Psa 65:9-13
Geneva 1599
104:13 He watereth the hills from his (g) chambers: the earth is satisfied with the fruit of thy works.
(g) From the clouds.
John Gill
104:13 He watereth the hills from his chambers,.... The house of his superior treasures, as the Targum. The airy regions, Ps 104:3 with the clouds of heaven, by the rain which they drop down upon them; the usefulness of which blessings of nature is largely described in this and some following verses. "The hills", which are naturally dry and barren, and receive but little advantage from the springs, fountains, and rivers below, are supplied with water from above; and become fruitful, bear herbage, and are clothed with flocks. This seems to refer to the first rain that was upon the earth, Gen 2:5 and which favour is continued to all lands, excepting some part of the land of Egypt, and in all ages since; see Ps 65:9. So ministers of the word, who are set in the first place, and are eminent in the church of God, and who water others, are watered themselves with the gifts and graces of the Spirit descending from above, as the apostles were, in an extraordinary manner, at the day of Pentecost; and as others in a more ordinary manner daily are. So likewise the churches of Christ, comparable to hills and mountains for firmness and visibility, and the several members thereof, are watered with the dews of divine favour, with the rain of the divine word; which comes down from heaven as the rain does, and drops and distils like that; and with the grace of the divine Spirit, whereby their souls become as a watered garden, whose springs fail not.
The earth is satisfied with the fruit of thy works; with the fruits which grow out of it by means of rain, as are after mentioned; herbs, grass, and trees, so Aben Ezra: or with the influences of the heavens, which are the work of God's hands, and by which the earth is made fruitful; or more particularly with the virtue and efficacy of the rain, so Kimchi; which is the Lord's peculiar work, Jer 14:22. This the earth drinking in, is as satisfied with as a thirsty man is with drinking a draught of water; see Deut 11:11. So the people of God, comparable to the good earth that drinks in the rain that often comes upon it, are satisfied with the love of God, with the blessings of his grace, with the doctrines of his Gospel, and with the ordinances of his house.
John Wesley
104:13 The hills - Which most need moisture. From - From the clouds. Satisfied - By this means all the parts of the earth, are made fruitful. The fruit - With the effects of those sweet showers.
103:13103:13: Արբուցանէ զլերինս ՚ի շտեմարանաց իւրոց, ՚ի պտղոյ գործոց իւրոց լցցի՛ երկիր[7408]։ [7408] Ոմանք.՚Ի պտղոց գործոց լցցի։
13 Նա ջուր պիտի խմեցնի լեռներին իր շտեմարաններից, նրա գործերի պտուղներով պիտի երկիրը լցուի:
13 Անիկա իր վերնատուններէն լեռները կը ջրէ։Քու գործերուդ պտուղէն երկիրը կը կշտանայ։
Արբուցանէ զլերինս ի շտեմարանաց իւրոց, ի պտղոյ գործոց իւրոց լցցի երկիր:

103:13: Արբուցանէ զլերինս ՚ի շտեմարանաց իւրոց, ՚ի պտղոյ գործոց իւրոց լցցի՛ երկիր[7408]։
[7408] Ոմանք.՚Ի պտղոց գործոց լցցի։
13 Նա ջուր պիտի խմեցնի լեռներին իր շտեմարաններից, նրա գործերի պտուղներով պիտի երկիրը լցուի:
13 Անիկա իր վերնատուններէն լեռները կը ջրէ։Քու գործերուդ պտուղէն երկիրը կը կշտանայ։
zohrab-1805▾ eastern-1994▾ western am▾
103:13103:13 Ты напояешь горы с высот Твоих, плодами дел Твоих насыщается земля.
103:14 ἐξανατέλλων εξανατελλω spring up χόρτον χορτος grass; plant τοῖς ο the κτήνεσιν κτηνος livestock; animal καὶ και and; even χλόην χλοη.1 the δουλείᾳ δουλεια service τῶν ο the ἀνθρώπων ανθρωπος person; human τοῦ ο the ἐξαγαγεῖν εξαγω lead out; bring out ἄρτον αρτος bread; loaves ἐκ εκ from; out of τῆς ο the γῆς γη earth; land
103:14 כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he יָדַ֣ע yāḏˈaʕ ידע know יִצְרֵ֑נוּ yiṣrˈēnû יֵצֶר form זָ֝כ֗וּר ˈzāḵˈûr זָכוּר remembering כִּי־ kî- כִּי that עָפָ֥ר ʕāfˌār עָפָר dust אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
103:14. germinans herbam iumentis et faenum servituti hominum ut educat panem de terraBringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth:
14. He causeth the grass to grow for the cattle, and herb for the service of man; that he may bring forth food out of the earth:
103:14. For he knows our form. He has called to mind that we are dust.
103:14. For he knoweth our frame; he remembereth that we [are] dust.
He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works:

103:13 Ты напояешь горы с высот Твоих, плодами дел Твоих насыщается земля.
103:14
ἐξανατέλλων εξανατελλω spring up
χόρτον χορτος grass; plant
τοῖς ο the
κτήνεσιν κτηνος livestock; animal
καὶ και and; even
χλόην χλοη.1 the
δουλείᾳ δουλεια service
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τοῦ ο the
ἐξαγαγεῖν εξαγω lead out; bring out
ἄρτον αρτος bread; loaves
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
103:14
כִּי־ kî- כִּי that
ה֖וּא hˌû הוּא he
יָדַ֣ע yāḏˈaʕ ידע know
יִצְרֵ֑נוּ yiṣrˈēnû יֵצֶר form
זָ֝כ֗וּר ˈzāḵˈûr זָכוּר remembering
כִּי־ kî- כִּי that
עָפָ֥ר ʕāfˌār עָפָר dust
אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
103:14. germinans herbam iumentis et faenum servituti hominum ut educat panem de terra
Bringing forth grass for cattle, and herb for the service of men. That thou mayst bring bread out of the earth:
103:14. For he knows our form. He has called to mind that we are dust.
103:14. For he knoweth our frame; he remembereth that we [are] dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-18. Земля производит хлеб, вино и елей человеку; на ней же появляются и сады при долинах, и роскошные кедры на Ливане; там же селятся птицы, выше всех гнездо свивает аист; на горах же живут серны, а среди камней укрываются зайцы. Таким образом - всюду жизнь и движение.
Adam Clarke: Commentary on the Bible - 1831
104:14: He causeth the grass to grow for the cattle - Doth God care for oxen? Yes, and there is not a beast of the field that does not share his merciful regards.
And herb for the serviee of man - Plants, esculent herbs, and nutritive grain in general; and thus he brings forth food (לחם lechem, bread) out of the earth. In the germination and growth of a grain of wheat there is a profusion of miracles. God takes care of man, and of all those animals which are so necessary to the convenience and comfort of man.
Albert Barnes: Notes on the Bible - 1834
104:14: He causeth the grass to grow for the cattle - Out of the earth there is caused to grow every variety of food necessary for the various orders of beings that are placed upon it. The idea here is not merely that of "abundance;" it is also that of "variety:" the needs and tastes of all have been consulted in the productions of the earth. The one earth - the same earth - has been made to produce the endless varieties of food required for the creatures that have been placed on it. The word "grass" here refers to all the vegetable productions needful for cattle.
And herb for the service of man - Gen 1:29. The word "herb" here would include every green plant or vegetable; or all that the earth produces for the food of man. This, of course, refers to the earth as it came from the hand of God, and to the original arrangement, before permission was given to man to eat the flesh of animals, Gen 9:3. The word translated "service" might be rendered "culture," as if man was to cultivate it for his use, not that it was to be produced, as the food for cattle, spontaneously.
That he may bring forth food out of the earth - Hebrew, "bread." That is, that by culture he may bring forth that which would make bread.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:14: causeth: Psa 145:15, Psa 145:16, Psa 147:8, Psa 147:9; Gen 1:11, Gen 1:12, Gen 1:29, Gen 2:5; Kg1 18:5; Jer 14:5, Jer 14:6; Joe 2:22
herb: Gen 1:29, Gen 2:9, Gen 3:18, Gen 9:3
that he: Psa 136:25; Gen 4:12; Job 28:5; Co1 3:7
Carl Friedrich Keil and Franz Delitzsch
104:14
In the fourth decastich the poet goes further among the creatures of the field and of the forest. The subject to להוציא is מצמיח. The clause expressing the purpose, which twice begins with an infinitive, is continued in both instances, as in Is 13:9, but with a change of subject (cf. e.g., Amos 1:11; Amos 2:4), in the finite verb. On what is said of wine we may compare Eccles 10:19, Sir. 40:20, and more especially Isaiah, who frequently mentions wine as a representative of all the natural sources of joy. The assertion that משּׁמן signifies "before oil = brighter than oil," is an error that is rightly combated by Bttcher in his Proben and two of his "Gleanings,"
(Note: Proben, i.e., Specimens of Old Testament interpretation, Leipzig 1833, and Aehrenlese (Gleanings), referred to in the preface of these volumes. - Tr.)
which imputes to the poet a mention of oil that is contrary to his purpose in this connection wand inappropriate. Corn, wine, and oil are mentioned as the three chief products of the vegetable kingdom (Luther, Calvin, Grotius, Dathe, and Hupfeld), and are assumed under עשׂב in Ps 104:14, as is also the case in other instances where distinction would be superfluous, e.g., in Ex 9:22. With oil God makes the countenance shining, or bright and cheerful, not by means of anointing-since it was not the face but the head that was anointed (Mt 6:17), - but by the fact of its increasing the savouriness and nutritiveness of the food. להצהיל is chosen with reference to יצהר. In Ps 104:15 לבב־אנושׁ does not stand after, as in Ps 104:15 (where it is לבב־ with Gaja on account of the distinctive), but before the verb, because לבב as that which is inward stands in antithesis to פנים as that which is outside. Since the fertilization of the earth by the rain is the chief subject of the predication in Ps 104:13, Ps 104:16 is naturally attached to what precedes without arousing critical suspicion. That which satisfies is here the rain itself, and not, as in Ps 104:13, that which the rain matures. The "trees of Jahve" are those which before all others proclaim the greatness of their Creator. אשׁר־שׁם refers to these trees, of which the cedars and then the cypresses (ברושׁים, root בר, to cut) are mentioned. They are places where small and large birds build their nests and lodge, more particularly the stork, which is called the חסידה as being πτηνῶν εὐσεβέστατον ζώων (Barbrius, Fab. xiii.), as avis pia (pietaticultrix in Petronius, lv. 6), i.e., on account of its love of family life, on account of which it is also regarded as bringing good fortune to a house.
(Note: In the Merg& district, where the stork is not called leklek as it is elsewhere, but charnuk[ on account of its bill like a long horn (Arab. chrn) standing out in front, the women and children call it Arab. 'bû sa‛d, "bringer of good luck." Like the חסידה, the long-legged carrion-vulture (Vultur percnopterus) or mountain-stork, ὀρειπελαργός, is called רחם (Arab. rḥm) on account of its στοργή.)
The care of God for the lodging of His creatures leads the poet from the trees to the heights of the mountains and the hiding-places of the rocks, in a manner that is certainly abrupt and that disturbs the sketch taken from the account of the creation. הגּבהים is an apposition. יעל (Arabic wa‛il) is the steinboc, wild-goat, as being an inhabitant of יעל (wa‛l, wa‛la), i.e., the high places of the rocks, as יען, Lam 4:3, according to Wetzstein, is the ostrich as being an inhabitant of the wa‛na, i.e., the sterile desert; and שׁפן is the rock-badger, which dwells in the clefts of the rocks (Prov 30:26), and resembles the marmot - South Arabic Arab. tufun, Hyrax Syriacus (distinct from the African). By שׁפן the Jewish tradition understand the coney, after which the Peshto here renders it לחגסא (חגס, cuniculus). Both animals, the coney and the rock-badger, may be meant in Lev 11:5; Deut 14:7; for the sign of the cloven hoof (פּרסה שׁסוּעה) is wanting in both. The coney has four toes, and the hyrax has a peculiar formation of hoof, not cloven, but divided into several parts.
Geneva 1599
104:14 He causeth the grass to grow for the cattle, and herb for the service of (h) man: that he may bring forth food out of the earth;
(h) He describes God's providential care over man, who not only provides necessary things for him such as herbs and other meat: but also things to rejoice and comfort him such as wine and oil or ointments.
John Gill
104:14 He causeth the grass to grow for the cattle,.... By means of rain falling upon the tender herb, and upon the mown grass, whereby provision of food is made for those creatures that live upon grass.
And herb for the service of man: some herbs being for physic for him, and others for food, and all more or less for his use. Herbs were the original food of man, Gen 1:29 and still a dinner of herbs, where love is, is better than a stalled ox, and hatred therewith, Prov 15:17. Some render it, "and herb at the tillage of man" (o): grass grows of itself for the use of the cattle; but the herb, as wheat and the like, which is for the use of man, is caused to grow when man has taken some pains with the earth, and has tilled and manured it: but the former sense seems best.
That he may bring forth food out of the earth; either that man may do it by his tillage; or rather that the Lord may do it, by sending rain, and causing the grass and herbs to grow. However, man's food, as well as the food of beasts, comes out of the earth, as he himself does, and to which he must return.
(o) "ad culturam", Cocceius, some in Vatablus, and Michaelis; so Gussetius, p. 572.
Robert Jamieson, A. R. Fausset and David Brown
104:14 so that men and beasts are abundantly provided with food.
for the service--literally, "for the culture," &c., by which he secures the results.
oil . . . shine--literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
strengtheneth . . . heart--gives vigor to man (compare Judg 19:5).
103:14103:14: Բուսուցեր զխոտ ՚ի լերինս, զդալարի ՚ի ծառայութիւն մարդկան։ Հաներ զհաց յերկրէ[7409], [7409] Ոմանք.Բուսուցեր զխոտ անասնոց. դալարի։
14 Մարդկանց կարիքների համար լեռներում խոտ աճեցրիր ու բանջար, եւ հողից հաց հանեցիր:
14 Անիկա անասուններուն համար խոտ կը բուսցնէ Ու մարդուն ծառայութեան համար՝ բոյս, Որպէս զի կերակուր հանէ երկրէն
Բուսուցեր զխոտ անասնոց, զդալարի ի ծառայութիւն մարդկան. հաներ զհաց յերկրէ:

103:14: Բուսուցեր զխոտ ՚ի լերինս, զդալարի ՚ի ծառայութիւն մարդկան։ Հաներ զհաց յերկրէ[7409],
[7409] Ոմանք.Բուսուցեր զխոտ անասնոց. դալարի։
14 Մարդկանց կարիքների համար լեռներում խոտ աճեցրիր ու բանջար, եւ հողից հաց հանեցիր:
14 Անիկա անասուններուն համար խոտ կը բուսցնէ Ու մարդուն ծառայութեան համար՝ բոյս, Որպէս զի կերակուր հանէ երկրէն
zohrab-1805▾ eastern-1994▾ western am▾
103:14103:14 Ты произращаешь траву для скота, и зелень на пользу человека, чтобы произвести из земли пищу,
103:15 καὶ και and; even οἶνος οινος wine εὐφραίνει ευφραινω celebrate; cheer καρδίαν καρδια heart ἀνθρώπου ανθρωπος person; human τοῦ ο the ἱλαρῦναι ιλαρυνω face; ahead of ἐν εν in ἐλαίῳ ελαιον oil καὶ και and; even ἄρτος αρτος bread; loaves καρδίαν καρδια heart ἀνθρώπου ανθρωπος person; human στηρίζει στηριζω steady; steadfast
103:15 אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man כֶּ ke כְּ as † הַ the חָצִ֣יר ḥāṣˈîr חָצִיר grass יָמָ֑יו yāmˈāʸw יֹום day כְּ kᵊ כְּ as צִ֥יץ ṣˌîṣ צִיץ blossom הַ֝ ˈha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field כֵּ֣ן kˈēn כֵּן thus יָצִֽיץ׃ yāṣˈîṣ צוץ blossom
103:15. et vinum laetificat cor hominis ad exhilarandam faciem oleo panis autem cor hominis roboratAnd that wine may cheer the heart of man. That he may make the face cheerful with oil: and that bread may strengthen man's heart.
15. And wine that maketh glad the heart of man, oil to make his face to shine, and bread that strengtheneth man’s heart.
103:15. Man: his days are like hay. Like the flower of the field, so will he flourish.
103:15. [As for] man, his days [are] as grass: as a flower of the field, so he flourisheth.
He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth:

103:14 Ты произращаешь траву для скота, и зелень на пользу человека, чтобы произвести из земли пищу,
103:15
καὶ και and; even
οἶνος οινος wine
εὐφραίνει ευφραινω celebrate; cheer
καρδίαν καρδια heart
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
ἱλαρῦναι ιλαρυνω face; ahead of
ἐν εν in
ἐλαίῳ ελαιον oil
καὶ και and; even
ἄρτος αρτος bread; loaves
καρδίαν καρδια heart
ἀνθρώπου ανθρωπος person; human
στηρίζει στηριζω steady; steadfast
103:15
אֱ֭נֹושׁ ˈʔᵉnôš אֱנֹושׁ man
כֶּ ke כְּ as
הַ the
חָצִ֣יר ḥāṣˈîr חָצִיר grass
יָמָ֑יו yāmˈāʸw יֹום day
כְּ kᵊ כְּ as
צִ֥יץ ṣˌîṣ צִיץ blossom
הַ֝ ˈha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
כֵּ֣ן kˈēn כֵּן thus
יָצִֽיץ׃ yāṣˈîṣ צוץ blossom
103:15. et vinum laetificat cor hominis ad exhilarandam faciem oleo panis autem cor hominis roborat
And that wine may cheer the heart of man. That he may make the face cheerful with oil: and that bread may strengthen man's heart.
103:15. Man: his days are like hay. Like the flower of the field, so will he flourish.
103:15. [As for] man, his days [are] as grass: as a flower of the field, so he flourisheth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:15: And wine - Wine, in moderate quantity, has a wondrous tendency to revive and invigorate the human being. Ardent spirits exhilarate, but they exhaust the strength; and every dose leaves man the worse. Unadulterated wine, on the contrary, exhilarates and invigorates: it makes him cheerful, and provides for the continuance of that cheerfulness by strengthening the muscles, and bracing the nerves. This is its use. Those who continue drinking till wine inflames them, abase this mercy of God.
Oil to make his face to shine - That is, to anoint the body; and particularly those parts most exposed to the sun and weather. This is of high importance in all arid lands and sultry climates. By it the pores are kept open, and perspiration maintained.
Bread which strengtheneth man's heart - In hunger not only the strength is prostrated, but the natural courage is also abated. Hunger has no enterprise, emulation, nor courage. But when, in such circumstances, a little bread is received into the stomach, even before concoction can have time to prepare it for nutriment, the strength is restored, and the spirits revived. This is a surprising effect; and it has not yet been satisfactorily accounted for.
Three of the choicest and most important articles of life are here mentioned: Wine, for the support of the vital and intellectual spirits; Bread, for the support of the nervous and muscular system; and Oil, as a seasoner of food, and for those unctions so necessary for the maintenance of health. Where wine, oil, and bread can be had in sufficient quantities, there animal food, ardent spirits, and all high-seasoned aliments, may be well dispensed with. Heavy taxes on these necessaries of life are taxes on life, itself; and infallibly lead to adulteration of the articles themselves; especially wine and oil, which, in countries where they are highly taxed, are no longer to be found pure.
Albert Barnes: Notes on the Bible - 1834
104:15: And wine that maketh glad the heart of man ... - literally, "And wine (it) gladdens the heart of man to make his face to shine more than oil." Margin, "to make his face shine with oil, or more than oil." The latter expresses the idea most accurately. So DeWette renders it. The meaning is, that the earth is made to produce wine (or grapes which produce wine), and this exhilarates the heart, so that the effect is seen on the countenance, making it more bright and cheerful than it is when anointed with oil. On the use of oil, see the notes at Psa 23:5. The reference here, in the original, is not to wine and oil as produced by the earth, as would seem to be implied in our translation, but to wine that makes the heart glad, and the face brighter than if anointed with oil. The psalmist here states a fact about the use of wine - a wellknown fact that it exhilarates the heart, and brightens the countenance; and he states it merely as a fact. He says nothing on the question whether the use of wine as a beverage is, or is not, proper and safe. Compare the notes at Joh 2:10.
And bread which strengtheneth man's heart - That is, Which sustains the heart - that being regarded as the seat of life. Compare Gen 18:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:15: wine: Psa 23:5; Jdg 9:13; Pro 31:6; Ecc 10:19; Jer 31:12; Zac 9:15-17; Mar 14:23; Eph 5:18
oil to make his: etc. Heb. to make his face shine with oil, or, more than oil. Psa 92:10; Deu 28:40; Jdg 9:9; Ecc 8:1, Ecc 9:7; Sol 1:2-4; Heb 1:9; Jo1 2:20
bread: Psa 105:16; Lev 26:26; Deu 8:3; Isa 3:1; Eze 4:16, Eze 5:16, Eze 14:13
John Gill
104:15 And wine that maketh glad the heart of man,.... That is, by means of rain watering the earth, vines are caused to grow out of it; which produce wine, that has such a virtue in it, as to cheer the heart of man, even of a miserable, distressed, and afflicted man, as the word (p) is supposed to signify, Judg 9:13. Of this nature are (and therefore are compared to wine, or expressed by it) the love of God and Christ; the blessings of grace, the doctrines of the Gospel, the ordinances of it; particularly that of the Lord's supper, and even the joys of heaven.
And oil to make his face to shine: or, "to make his face shine more than oil" (q); and so it continues the account of the virtue of wine, which not only cheers the heart, but makes the countenance brisk and lively, and even shine again: but, according to our version, and others, this is a distinct effect of the rain, causing olive trees to grow out of the earth, productive of oil; which being eaten, fattens, and so makes the face to shine; as it also does by anointing with it, which was much in use for that purpose in the eastern countries, as well as for cheering and refreshing; see Ruth 3:3. Pliny (r) says, oil purifies or clears; and particularly of oil of almonds, he says, that it makes clean, makes bodies soft, smooths the skin, procures gracefulness; and, with honey, takes spots or specks out of the face. Kimchi makes mention of another use of oil, in lighting lamps; by which the face of man is enlightened, or light is given him. So the Targum,
"to enlighten the face with oil.''
To this the grace of the Spirit is often compared in Scripture, with which both Christ and his members are said to be anointed, Acts 10:38. This not only cheers and refreshes them, and is therefore called the oil of joy and gladness, Ps 45:7, but beautifies and adorns them, and even makes them fat and flourishing, and so their faces to shine; as well as causes their lamps of profession to burn clearly, and the light of their good works to shine before men to the glory of God.
And bread which strengthens man's heart: the earth being watered with rain, causes the wheat sown in it to grow up; of which bread is made for the support of man's life, and is the chief sustenance of it; and is therefore commonly called "the staff of life", and, by the prophet, "the whole stay of bread", Is 3:1, by which human nature is invigorated, and the strength of man is kept up and increased; for the phrase, see Gen 18:5. Of this nature are the provisions of God's house, which go by the same name, the word and ordinances; and especially Christ Jesus himself, the true and living bread; by which the Christian's spiritual life is supported and maintained, and he is comforted and refreshed, and strengthened for every good work.
(p) "mortalis", Junius & Tremellius, Piscator; "sorry man", Ainsworth. (q) "prae oleo", Vatablus, Gejerus; "magis quam oleum", Piscator. (r) Nat. Hist. l. 23. c. 4.
John Wesley
104:15 Oil - He alludes to the custom of those times and places, which was upon festival occasions to anoint their faces with oil. Bread - Which preserves or renews our strength and vigour.
103:15103:15: գինի ուրա՛խ առնէ՝ եւղ զուա՛րթ, եւ հաց հաստատէ զսիրտ մարդոյ։
15 Գինին ուրախացնում է մարդուն, իւղը՝ զուարթացնում, եւ հացն ամրացնում է մարդու սիրտը:
15 Ու գինի՝ որ կ’ուրախացնէ մարդուն սիրտը Եւ իւղ*՝ որ անոր երեսը կը փայլեցնէ Ու հաց՝ որ կը հաստատէ մարդուն սիրտը։
գինի ուրախ [635]առնէ, եւղ`` զուարթ, եւ հաց հաստատէ զսիրտ մարդոյ:

103:15: գինի ուրա՛խ առնէ՝ եւղ զուա՛րթ, եւ հաց հաստատէ զսիրտ մարդոյ։
15 Գինին ուրախացնում է մարդուն, իւղը՝ զուարթացնում, եւ հացն ամրացնում է մարդու սիրտը:
15 Ու գինի՝ որ կ’ուրախացնէ մարդուն սիրտը Եւ իւղ*՝ որ անոր երեսը կը փայլեցնէ Ու հաց՝ որ կը հաստատէ մարդուն սիրտը։
zohrab-1805▾ eastern-1994▾ western am▾
103:15103:15 и вино, которое веселит сердце человека, и елей, от которого блистает лице его, и хлеб, который укрепляет сердце человека.
103:16 χορτασθήσεται χορταζω satisfy τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the πεδίου πεδιον the κέδροι κεδρος the Λιβάνου λιβανος who; what ἐφύτευσεν φυτευω plant
103:16 כִּ֤י kˈî כִּי that ר֣וּחַ rˈûₐḥ רוּחַ wind עָֽבְרָה־ ʕˈāvᵊrā- עבר pass בֹּ֣ו bˈô בְּ in וְ wᵊ וְ and אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] וְ wᵊ וְ and לֹא־ lō- לֹא not יַכִּירֶ֖נּוּ yakkîrˌennû נכר recognise עֹ֣וד ʕˈôḏ עֹוד duration מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
103:16. saturabuntur ligna Domini cedri Libani quas plantastiThe trees of the field shall be filled, and the cedars of Libanus which he hath planted:
16. The trees of the LORD are satisfied; the cedars of Lebanon, which he hath planted;
103:16. For the spirit in him will pass away, and it will not remain, and he will know his place no longer.
103:16. For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man' s heart:

103:15 и вино, которое веселит сердце человека, и елей, от которого блистает лице его, и хлеб, который укрепляет сердце человека.
103:16
χορτασθήσεται χορταζω satisfy
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
πεδίου πεδιον the
κέδροι κεδρος the
Λιβάνου λιβανος who; what
ἐφύτευσεν φυτευω plant
103:16
כִּ֤י kˈî כִּי that
ר֣וּחַ rˈûₐḥ רוּחַ wind
עָֽבְרָה־ ʕˈāvᵊrā- עבר pass
בֹּ֣ו bˈô בְּ in
וְ wᵊ וְ and
אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַכִּירֶ֖נּוּ yakkîrˌennû נכר recognise
עֹ֣וד ʕˈôḏ עֹוד duration
מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
103:16. saturabuntur ligna Domini cedri Libani quas plantasti
The trees of the field shall be filled, and the cedars of Libanus which he hath planted:
103:16. For the spirit in him will pass away, and it will not remain, and he will know his place no longer.
103:16. For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:16: The trees of the Lord are full of sap - ישבעו yisbeu, "are saturated."
The cedars of Lebanon - God's providence not only extends to then and cattle, but also to the trees of the field and forest. Many of these are not only sustained, but planted by his providence. Who ever planted the seeds of the cedars of Lebanon, or of the thousands of woods and forests on the globe? God himself sowed those seeds, and they have sprung up and flourished without the care of man.
Albert Barnes: Notes on the Bible - 1834
104:16: The trees of the Lord - From the grass, from the herb, from the vine, and from bread, as adapted to sustain the living beings upon the earth, the psalmist passes to the more lofty and grand productions of the vegetable world - to those which display more manifestly the power of God, and which furnish abodes and retreats for the various orders of living beings. The phrase "the trees of the Lord" means great and magnificent trees - as the expression "mountains of God" means great and lofty mountains - as if they seemed to "approach" God, or as if no appellation would so well describe their nature as that which was derived from the Infinite One. See Psa 36:6, note; Psa 65:9, note; Psa 80:10, note.
Are full of sap - The word so rendered means merely to be full, to be saturated - the words "of sap" being supplied by the translators. The idea is, that, lofty as they are, they are abundantly supplied with that which is necessary to their growth. There is no want - no lack - of that which is needful to supply them. They flourish, sustained abundantly by that which is derived from the earth and the waters.
The cedars of Lebanon - As among the loftiest and most magnificent productions of the earth. See Psa 29:5, note; Psa 92:12, note; Isa 2:13, note.
Which he hath planted - So lofty and large, that it would seem as if none could plant them but the Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:16: Psa 29:5, Psa 92:2; Num 24:6; Eze 17:23
John Gill
104:16 The trees of the Lord are full of sap,.... Or "satiated" (s); that is, with rain; and through it are filled with fruits. This is to be understood not only of the tallest and largest trees; which are therefore called the trees of the Lord, as high mountains are called the mountains of the Lord, Ps 36:6 and so other things excellent in their kind: but of trees of the field and forest; so the Septuagint, Vulgate Latin, and Arabic versions; which are not planted and cultivated by man, as trees in gardens and orchards are; but are more especially under the care and cultivation of the Lord himself, and may design such as were produced by him at the creation.
The cedars of Lebanon which he hath planted; a mountain on the borders of Judea, so called from its whiteness, through the snow on it, as the Alps are; and where grew great quantities of large and spreading cedars, which were not of man's, but of the Lord's planting: these were watered and made to grow with the rain of heaven. Rauwolff (t), who was upon this mountain in 1574, says,
"though this hill in former ages has been quite covered over with cedars, yet they are so decreased, that I could tell, says he, no more but twenty four, that stood round about in a circle; and two others, the branches whereof are quite decayed with age.''
But Thevenot (u), who has been there since, affirms there are no more nor less than twenty three, great and small; of the largeness, thickness, and height of these trees; see Gill on Is 37:24. Saints are often compared to trees, which are planted by the Lord in Christ, and in his churches; and particularly to cedars, for their height, strength, and durableness; see Ps 92:13, and these, through the grace of God, are full of sap and spiritual life, and are filled with the fruits of righteousness, and are often represented as planted and growing by rivers of water; see Num 24:6.
(s) "satiantur", Vatablus, Junius & Tremellius, Piscator, Cocceius; so Musculus, Gejerus, Michaelis. (t) Travels, par. 2. ch. 13. p. 191. (u) Travels, par. 1. B. 2. ch. 60. p. 224.
John Wesley
104:16 Trees - Which come up, and thrive not by man's industry, but merely by the care of God's providence.
Robert Jamieson, A. R. Fausset and David Brown
104:16 God's care of even wild animals and uncultivated parts of the earth.
103:16103:16: Յագեսցին ծառքն Տեառն, եւ մայրքն Լիբանանու զորս դու տնկեցեր[7410]։ [7410] Ոսկան.Յագեսցին ծառք անտառի, եւ։
16 Թող յագենան Տիրոջ ծառերն ու մայրիները Լիբանանի, որ դու տնկեցիր:
16 Տէրոջը ծառերը առատութեամբ ոռոգուած են, Լիբանանի եղեւինները՝ որոնք ինք տնկեց։
Յագեսցին ծառքն Տեառն, եւ մայրքն Լիբանանու զորս դու տնկեցեր:

103:16: Յագեսցին ծառքն Տեառն, եւ մայրքն Լիբանանու զորս դու տնկեցեր[7410]։
[7410] Ոսկան.Յագեսցին ծառք անտառի, եւ։
16 Թող յագենան Տիրոջ ծառերն ու մայրիները Լիբանանի, որ դու տնկեցիր:
16 Տէրոջը ծառերը առատութեամբ ոռոգուած են, Լիբանանի եղեւինները՝ որոնք ինք տնկեց։
zohrab-1805▾ eastern-1994▾ western am▾
103:16103:16 Насыщаются древа Господа, кедры Ливанские, которые Он насадил;
103:17 ἐκεῖ εκει there στρουθία στρουθιον little sparrow ἐννοσσεύσουσιν εννεοσσευω the ἐρωδιοῦ ερωδιος the οἰκία οικια house; household ἡγεῖται ηγεομαι lead; consider αὐτῶν αυτος he; him
103:17 וְ wᵊ וְ and חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty יְהוָ֨ה׀ [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עֹולָ֣ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹ֭ולָם ˈʕôlām עֹולָם eternity עַל־ ʕal- עַל upon יְרֵאָ֑יו yᵊrēʔˈāʸw יָרֵא afraid וְ֝ ˈw וְ and צִדְקָתֹ֗ו ṣiḏqāṯˈô צְדָקָה justice לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son בָנִֽים׃ vānˈîm בֵּן son
103:17. ibi aves nidificabunt milvo abies domus eiusThere the sparrows shall make their nests. The highest of them is the house of the heron.
17. Where the birds make their nests: as for the stork, the fir trees are her house.
103:17. But the mercy of the Lord is from eternity, and even unto eternity, upon those who fear him. And his justice is with the sons of the sons,
103:17. But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;
The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted:

103:16 Насыщаются древа Господа, кедры Ливанские, которые Он насадил;
103:17
ἐκεῖ εκει there
στρουθία στρουθιον little sparrow
ἐννοσσεύσουσιν εννεοσσευω the
ἐρωδιοῦ ερωδιος the
οἰκία οικια house; household
ἡγεῖται ηγεομαι lead; consider
αὐτῶν αυτος he; him
103:17
וְ wᵊ וְ and
חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty
יְהוָ֨ה׀ [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
עֹולָ֣ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹ֭ולָם ˈʕôlām עֹולָם eternity
עַל־ ʕal- עַל upon
יְרֵאָ֑יו yᵊrēʔˈāʸw יָרֵא afraid
וְ֝ ˈw וְ and
צִדְקָתֹ֗ו ṣiḏqāṯˈô צְדָקָה justice
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
בָנִֽים׃ vānˈîm בֵּן son
103:17. ibi aves nidificabunt milvo abies domus eius
There the sparrows shall make their nests. The highest of them is the house of the heron.
103:17. But the mercy of the Lord is from eternity, and even unto eternity, upon those who fear him. And his justice is with the sons of the sons,
103:17. But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:17: Where the birds make their nests - צפרים tsipporim signifies swallows, sparrows, and small birds in general; here opposed to the חסידה chasidah or stork. Perhaps the heron may be understood, which is said to be the first of all birds to build her nest, and she builds it on the very highest trees. The general meaning is, that God has provided shelter and support for the greatest and smallest birds; they are all objects of his providential regard.
Albert Barnes: Notes on the Bible - 1834
104:17: Where the birds make their nests - Furnishing a home for the birds where they may breed their young. In Psa 104:12, the birds are introduced as singing among the foliage of trees and shrubs by the water-courses; here they are introduced as having their home in the lofty cedars in places which God had made for them. The word rendered "birds" here is the word which in Psa 84:3 is translated "sparrow," and which is commonly used to denote "small birds." Compare Lev 14:4 (margin), and Lev 14:5-7, Lev 14:49-53. It is used, however, to denote birds of any kind. See Gen 7:14; Psa 8:8; Psa 11:1; Psa 148:10.
As for the stork - See the notes at Job 39:13.
The fir trees are her house - Her retreat; her abode. The stork here is used to represent the larger class of birds. The meaning is, that they build their nests among the fir-trees or cypresses. See the notes at Isa 14:8; notes at Isa 41:19. So Milton says:
"The eagle and the stork
On cliffs and cedar-tops their eyries build."
They build their nests, however, not only on fir and pine trees, but on houses and castles. Dr. Thomson ("Land and the Book," vol. i. p. 504), says of them, "These singular birds do not breed in Syria, but pass over it to Asia Minor, and into Northwestern Europe, where they not only build in fir and pine trees upon the mountains, but also enter cities and villages, and make their nests on houses, castles, and minarets."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:17: the birds: Psa 104:12; Jer 22:23; Eze 31:6; Dan 4:21; Oba 1:4; Mat 13:32
as for: Lev 11:19; Jer 8:7
the stork: The stork is a species of the ardea or heron genus, about the size of a goose in its body, but when erect, about three or four feet high; its general colour is white; extremity of the wings, and small part of the head, black; legs, very long, red, and naked a great way up; the toes four, long and connected, with flat nails like those of a man; beak long, jagged, red, and somewhat compressed; the upper and under chaps both of a length, with a furrow from the nostrils. it feeds on serpents, frogs, and insects, on which account it might be deemed unclean; lays four eggs, and sits thirty days; migrates about August, and returns in spring; and is remarkable for its love to its parents, whom it never forsakes, but feeds and cherishes when old; whence it had the name chaseedah, which denotes kindness or piety, and stork, from the Greek στοργη, natural affection.
John Gill
104:17 Where the birds make their nests,.... As they do in large, tall, spreading trees: not any particular "birds", as the sparrow, to which the Septuagint and Vulgate Latin versions, and Apollinarius, restrain it: but birds in general are intended; and especially such as build in large trees, as before and after mentioned. Jarchi applies it to the Israelites dwelling among the trees in the garden of Eden: and it may be much better applied to the saints dwelling in the churches, among the trees of righteousness, under the shadow of Gospel ordinances; see Ezek 17:23.
As for the stork, the fir trees are her house; where she makes her nest, and brings up her young. Kimchi says it is a large bird, and builds its nest in high trees, as in cedars; but the bird which goes by the name of "pelargus" with the Greeks, and of "ciconia" with the Latins, and of "stork" with us, for the most part builds its nest on the tops of towers and temples (w), and the roofs of high houses, and seldom in trees; and when it does, it is in such that are not far from the habitations of men, which it loves to be near: perhaps the reason of its not building on houses in Palestine might be because their roofs were flat and frequented, and therefore built on high trees there, as fir trees and cedars. And Olympiodorus (x) says it does not lay its eggs on the ground, but on high trees; and Michaelis on the text attests, that he himself had seen, in many places in Germany, storks nests on very high and dry oaks. It has its name in Hebrew from a word (y) which signifies "holy", "merciful", and "beneficent"; because of the great care which it takes of its dam when grown old (z): and a like behaviour among men is called piety by the apostle, Ti1 5:4. But in the Chaldee tongue, and so in the Targum, it has its name from its whiteness; for though its wings are black, the feathers of its body are white: and so Virgil (a) describes it as a white bird, and as an enemy to serpents; for which reason the Thessalians forbad the killing them, on pain of banishment (b). It was an unclean bird, according to the ceremonial law, Lev 11:19. Good men are called by the same name, holy and beneficent; and though they are unclean by nature, yet Christ, the green fir tree, Hos 14:8 is the house of their habitation; in him they dwell by faith, who receives sinners, and eats with them, Lk 15:2. It is usual with the Latin poets to call the nests of birds their houses (c).
(w) Vid. Turnebi Adversar. l. 8. c. 18. & Praetorii Disp. Histor. Physic. de Crotalistria, c. 6. Heldelin. in ibid. c. 11. (x) Apud Bachart. Hierozoic. par. 2. l. 2. c. 29. col. 330. (y) a Buxtorf. Lexic. fol. 247. (z) Solinus, c. 53. Aelian. de Animal. l. 3. c. 23. (a) "Candida venit avis longis invisa colubris", Georgic. l. 2. (b) Plutarch. de Iside et Osir. prope finem. (c) "Frondiferasque domos avium", Lucret. l. 1. v. 19. "Antiquasque domos avium", Virgil. Georgic. l. 2. v. 209.
103:17103:17: Անդ թռչունք երկնից ձա՛գս հանցեն, եւ բոյն արագլի ապաւէ՛ն է նոցա։
17 Այնտեղ երկնքի թռչունները ձագ կը հանեն, եւ արագիլի բոյնը նրանց ապաստան կը լինի:
17 Հոն թռչունները բոյներնին կը շինեն Ու արագիլին բնակարանը մայրիներուն վրայ է։
Անդ թռչունք երկնից ձագս հանցեն, եւ [636]բոյն արագլի ապաւէն է նոցա:

103:17: Անդ թռչունք երկնից ձա՛գս հանցեն, եւ բոյն արագլի ապաւէ՛ն է նոցա։
17 Այնտեղ երկնքի թռչունները ձագ կը հանեն, եւ արագիլի բոյնը նրանց ապաստան կը լինի:
17 Հոն թռչունները բոյներնին կը շինեն Ու արագիլին բնակարանը մայրիներուն վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
103:17103:17 на них гнездятся птицы: ели жилище аисту,
103:18 ὄρη ορος mountain; mount τὰ ο the ὑψηλὰ υψηλος high; lofty ταῖς ο the ἐλάφοις ελαφος cliff; bedrock καταφυγὴ καταφυγη the χοιρογρυλλίοις χοιρογρυλλιον coney; rabbit
103:18 לְ lᵊ לְ to שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep בְרִיתֹ֑ו vᵊrîṯˈô בְּרִית covenant וּ û וְ and לְ lᵊ לְ to זֹכְרֵ֥י zōḵᵊrˌê זכר remember פִ֝קֻּדָ֗יו ˈfiqquḏˈāʸw פִּקּוּדִים orders לַ la לְ to עֲשֹׂותָֽם׃ ʕᵃśôṯˈām עשׂה make
103:18. montes excelsi cervis petra refugium ericiisThe high hills are a refuge for the harts, the rock for the irchins.
18. The high mountains are for the wild goats; the rocks are a refuge for the conies.
103:18. with those who serve his covenant and have been mindful of his commandments by doing them.
103:18. To such as keep his covenant, and to those that remember his commandments to do them.
Where the birds make their nests: [as for] the stork, the fir trees [are] her house:

103:17 на них гнездятся птицы: ели жилище аисту,
103:18
ὄρη ορος mountain; mount
τὰ ο the
ὑψηλὰ υψηλος high; lofty
ταῖς ο the
ἐλάφοις ελαφος cliff; bedrock
καταφυγὴ καταφυγη the
χοιρογρυλλίοις χοιρογρυλλιον coney; rabbit
103:18
לְ lᵊ לְ to
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
בְרִיתֹ֑ו vᵊrîṯˈô בְּרִית covenant
וּ û וְ and
לְ lᵊ לְ to
זֹכְרֵ֥י zōḵᵊrˌê זכר remember
פִ֝קֻּדָ֗יו ˈfiqquḏˈāʸw פִּקּוּדִים orders
לַ la לְ to
עֲשֹׂותָֽם׃ ʕᵃśôṯˈām עשׂה make
103:18. montes excelsi cervis petra refugium ericiis
The high hills are a refuge for the harts, the rock for the irchins.
103:18. with those who serve his covenant and have been mindful of his commandments by doing them.
103:18. To such as keep his covenant, and to those that remember his commandments to do them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:18: The high hills are a refuge - The barren tops of the highest hills, and the craggy abrupt precipices of the most stupendous rocks, are not without their uses: they afford protection, refuge, and food, for creatures whose dispositions and habits are suited to such places; and thus no part of the creation is useless. The creatures who are their inhabitants are necessary links in the great chain of animated beings, and show the wisdom and providence of God.
For a description of the covey, see Lev 11:5. The יעל yael, translated here the wild goat, is no doubt a creature of the stag or deer kind; the ibex, chamois, antelope, etc.
Albert Barnes: Notes on the Bible - 1834
104:18: The high hills are a refuge for the wild goats - Still keeping up the description of animated nature - the carrying out of the work of creation. The idea is, that nature is full of life. Even the most inaccessible places - the rocks - the high hills - have their inhabitants. Where man cannot climb or dwell, there are abodes of animals which God has made to dwell there, and which find there a refuge - a shelter - a home. On the word used here, and rendered "wild goats," see the notes at Job 39:1. The word occurs elsewhere only in Sa1 24:2.
And the rocks for the conies - The word here "employed" - שׁפן shâ phâ n - denotes a quadruped that chews the cud, in the manner of a hare Lev 11:5; Deu 14:7, and living in flocks. The rabbis render it the "coney," or rabbit, as our translators have done. The habits of the rabbit accord with this description. The word occurs nowhere else, except in Pro 30:26, where it is rendered, as here, "conies."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:18: the wild goats: The yaal, is the ibex, or rock goat, so called from alah, to ascend, because it is famous for mounting to the tops of the highest rocks. Its general appearance is that of the tame goat, of a dusky brown colour; but the male is larger, with long horns, bending backwards. Sa1 24:2; Job 39:1
the conies: Deu 14:7; Pro 30:26
John Gill
104:18 The high hills are a refuge for the wild goats,.... Who have their name in Hebrew (d) from their climbing and ascending them. What we commonly call "a wild goose chase" should be expressed "a wild goat's chase"; for not geese, but goats, are chased; and when they are, they flee to the hills for refuge. Hence they are sometimes called the wild goats of the rocks, Job 39:1, and sometimes the rocks are called from them the rocks of wild goats, 1Kings 24:2. The Septuagint, Vulgate Latin, and Arabic versions, render it "for the harts", or deer; and so Apollinarius: but the word is not used of them.
And the rocks for the conies; who being a feeble folk, make their houses in them, to protect them from creatures of superior power and strength, Prov 30:26. Some interpret it of the "hedgehog", as the Septuagint and Vulgate Latin versions: others of "hares", as the Syriac and Arabic, and so Apollinarius; and others of "mountain mice". Now what the hills and rocks are to the above creatures, a refuge and a habitation for them, that Christ is to those that fly to him for refuge; though weak and feeble, sinful and unworthy, he is their rock, the rock of their refuge, their strong tower, and place of defence.
(d) ab Buxtorf. Lexic. fol. 322.
103:18103:18: Լերինք բարձունք են եղջերուաց, եւ վէմք ապաւէն նապաստակաց։
18 Բարձր լեռներն եղջերուների համար են, իսկ ժայռերը ապաստան են նապաստակների համար:
18 Բարձր լեռները այծեամներուն ապաւէն են Ու վէմերը՝ ճագարներուն։
Լերինք բարձունք են եղջերուաց, եւ վէմք ապաւէն նապաստակաց:

103:18: Լերինք բարձունք են եղջերուաց, եւ վէմք ապաւէն նապաստակաց։
18 Բարձր լեռներն եղջերուների համար են, իսկ ժայռերը ապաստան են նապաստակների համար:
18 Բարձր լեռները այծեամներուն ապաւէն են Ու վէմերը՝ ճագարներուն։
zohrab-1805▾ eastern-1994▾ western am▾
103:18103:18 высокие горы сернам; каменные утесы убежище зайцам.
103:19 ἐποίησεν ποιεω do; make σελήνην σεληνη moon εἰς εις into; for καιρούς καιρος season; opportunity ὁ ο the ἥλιος ηλιος sun ἔγνω γινωσκω know τὴν ο the δύσιν δυσις setting αὐτοῦ αυτος he; him
103:19 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בַּ֭ ˈba בְּ in † הַ the שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens הֵכִ֣ין hēḵˈîn כון be firm כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat וּ֝ ˈû וְ and מַלְכוּתֹ֗ו malᵊḵûṯˈô מַלְכוּת kingship בַּ ba בְּ in † הַ the כֹּ֥ל kkˌōl כֹּל whole מָשָֽׁלָה׃ māšˈālā משׁל rule
103:19. fecit lunam per tempora sol cognovit occubitum suumHe hath made the moon for seasons: the sun knoweth his going down.
19. He appointed the moon for seasons: the sun knoweth his going down.
103:19. The Lord has prepared his throne in heaven, and his kingdom will rule over all.
103:19. The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
The high hills [are] a refuge for the wild goats; [and] the rocks for the conies:

103:18 высокие горы сернам; каменные утесы убежище зайцам.
103:19
ἐποίησεν ποιεω do; make
σελήνην σεληνη moon
εἰς εις into; for
καιρούς καιρος season; opportunity
ο the
ἥλιος ηλιος sun
ἔγνω γινωσκω know
τὴν ο the
δύσιν δυσις setting
αὐτοῦ αυτος he; him
103:19
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
בַּ֭ ˈba בְּ in
הַ the
שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens
הֵכִ֣ין hēḵˈîn כון be firm
כִּסְאֹ֑ו kisʔˈô כִּסֵּא seat
וּ֝ ˈû וְ and
מַלְכוּתֹ֗ו malᵊḵûṯˈô מַלְכוּת kingship
בַּ ba בְּ in
הַ the
כֹּ֥ל kkˌōl כֹּל whole
מָשָֽׁלָה׃ māšˈālā משׁל rule
103:19. fecit lunam per tempora sol cognovit occubitum suum
He hath made the moon for seasons: the sun knoweth his going down.
103:19. The Lord has prepared his throne in heaven, and his kingdom will rule over all.
103:19. The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-24. Солнце и луна исполняют данное Богом назначение, служить указателями времени, и солнце знает свой срок ("знает запад" - знает свой закат, когда перестает светить). Когда солнце прекращает светить, настает ночь, вместе с тем начинается и особенная жизнь; тогда хищные звери (львы) и все, селящиеся в дубравах (лесах и рощах) выходят искать себе соответственной их инстинктам и физическому строению пищи. С восходом же солнца они скрываются в логовищах; тогда выступает со своими дневными занятиями человек. Как величествен и премудр весь мир, так устроенный Богом и полный кипучей и разнообразной жизни в каждый момент дня и ночи!
Adam Clarke: Commentary on the Bible - 1831
104:19: He appointed the moon for seasons - The heathens thought that the sun and moon were gods, and worshipped them as such. The psalmist shows, 1. That they are creatures dependent on God for their being and continuance; and, 2. That they were made for the use of man. See what has been said on these luminaries in the notes on Gen 1:14-16 (note).
Albert Barnes: Notes on the Bible - 1834
104:19: He appointed the moon for seasons - Gen 1:14-18. That is, The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions, or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the year into "months," and consequently the indication of all that is to be observed in the "months" of the year. But for this, there would be no natural divisions of time except those of day and night, and of the year. How great an advantage it is for the purpose of life, to have time broken up into brief intervals or periods which can be marked and remembered, both in our private life and in history, it is not necessary to say. God has been pleased to add to the natural divisions of time into days, and years, and months, an "artificial" division - the "fourth" part of the moon's course - "a week," indicated by the Sabbath, thus greatly facilitating the plans of life in regard to stated times or "seasons," and especially in regard to religious observances. The idea in the passage before us is, that the whole arrangement is one of benevolence, promoting the comfort of man, and bringing the ideas of succession, variety, and beauty into the system.
The sun knoweth his going down - As if conscious of what he is doing, he knows the exact time of setting, and never varies, but always obeys the divine command; never sets "before" his time - unexpectedly shortening the day, and leaving man in sudden darkness in the midst of his toil; and never lingers above the horizon "after" the moment has come for his setting, but withdraws at the exact time, enabling man to close his toil, and seek repose, and giving an opportunity for another class of creatures to come forth on the animated scene. Their good is regarded as well as that of man; and the operations of nature are so arranged as to promote the welfare of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:19: Psa 8:3, Psa 136:7-9; Gen 1:14-18; Deu 4:19; Job 31:26-28, Job 38:12; Jer 31:35
Carl Friedrich Keil and Franz Delitzsch
104:19
The fifth decastich, in which the poet passes over from the third to the fourth day, shows that he has the order of the days of creation before his mind. The moon is mentioned first of all, because the poet wishes to make the picture of the day follow that of the night. He describes it in Ps 104:19 as the calendarial principal star. מועדים are points and divisions of time (epochs), and the principal measurer of these for civil and ecclesiastical life is the moon (cf. Sir. 43:7, ἀπὸ σελήνης σημεῖον ἑορτῆς), just as the sun, knowing when he is to set, is the infallible measurer of the day. In Ps 104:20 the description, which throughout is drawn in the presence of God in His honour, passes over into direct address: jussives (תּשׁת, ויהי) stand in the hypothetical protasis and in its apodosis (EW. 357, b). It depends upon God's willing only, and it is night, and the wakeful life of the wild beasts begins to be astir. The young lions then roar after their prey, and flagitaturi sunt a Deo cibum suum. The infinitive with Lamed is an elliptical expression of a conjugatio periphrastica (vid., on Hab 1:17), and becomes a varying expression of the future in general in the later language in approximation to the Aramaic. The roar of the lions and their going forth in quest of prey is an asking of God which He Himself has implanted in their nature. With the rising of the sun the aspect of things becomes very different. שׁמשׁ is feminine here, where the poet drops the personification (cf. Ps 19:1-14). The day which dawns with sunrise is the time for man. Both as to matter and style, Ps 104:21 call to mind Job 24:5; Job 37:8; Job 38:40.
Geneva 1599
104:19 He appointed (i) the moon for seasons: (k) the sun knoweth his going down.
(i) As to separate the night from the day, and to note days, months and years.
(k) That is, by his course, either far or near, it notes summer, winter and other seasons.
John Gill
104:19 He appointeth the moon for seasons,.... Or, "he made" (e); for the moon is the work of his hands, Ps 8:3 as is likewise the sun. From the rain the psalmist passes to the luminaries; for this reason, as Aben Ezra thinks, because they are the cause of rain: the moon is taken notice of in the first place, because, as Kimchi observes, the night was before the day; and in the night of the fourth day were the sun, moon, and stars; but the sun rose in the morning. The moon was made for seasons as well as the sun, Gen 1:16 or that times might be numbered by it, as the Targum, both months and years; one of its courses and revolutions making a month, and twelve of these a year; which lunar years were in use among some nations: as also it is supposed to have an influence on the ebbing and flowing of the tides; and served to regulate the festivals of the Jews, their set appointed times, as the word signifies, and is used of them, and which were governed by it. And this Jarchi takes to be the sense of the passage; though Aben Ezra more truly remarks, that it purely belongs to the work of creation, and the original design and use of this luminary. It was an emblem of the ceremonial law; which consisted, among other things, in the observation of new moons; which gave some light in the time of Jewish darkness, though but a dim one, in comparison of the Gospel; had its imperfections, was changeable, waxed old, and vanished away; and which the church is said to have under her feet, being abolished, Rev_ 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, Song 6:10 which receives her light from Christ, the sun of righteousness; has its different phases and appearances; sometimes being in prosperity, and sometimes in adversity; has its spots and imperfections, and yet beautiful, through the grace of God and righteousness of Christ.
The sun knoweth his going down; not the going down of the moon, which is the sense of some, according to Kimchi; but his own going down; and so he knows his rising, to which this is opposed, Ps 50:1 and every revolution, diurnal or annual, he makes; and which he constantly and punctually observes, as if he was a creature endued with reason and understanding; see Ps 19:5. He knows the time of his setting, as the Targum, Syriac, and Arabic versions; and also the place where he is to set, at the different seasons of the year, and indeed every day. This luminary is an emblem of Christ, the sun of righteousness, Ps 84:11 the fountain of all light; the light of nature, grace, and glory; and of all spiritual life and heat, as well as fruitfulness. He arose at his incarnation, and set at his death, the time of both which he full well knew; and he has his risings and settings, with respect to the manifestation of himself to his people, or hiding himself from them, which depend on his pleasure.
(e) "fecit", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
John Wesley
104:19 For seasons - To distinguish the times, the seasons of divers natural events, as of the ebbing and flowing of waters, and other seasons for sacred and civil affairs, which were commonly regulated by the moon.
103:19103:19: Արարեր զլուսին վասն ժամանակի, արեգակն ծանեա՛ւ զժամ մտանելոյ իւրոյ։
19 Դու հաստատեցիր լուսինը ժամանակը չափելու համար, արեգակն իմացաւ պահն իր մայրամուտի:
19 Ժամանակներու համար լուսինը ստեղծեց. Արեգակը իր մարը մտնելու ժամանակը գիտէ։
Արարեր զլուսին վասն ժամանակի, արեգակն ծանեաւ զժամ մտանելոյ իւրոյ:

103:19: Արարեր զլուսին վասն ժամանակի, արեգակն ծանեա՛ւ զժամ մտանելոյ իւրոյ։
19 Դու հաստատեցիր լուսինը ժամանակը չափելու համար, արեգակն իմացաւ պահն իր մայրամուտի:
19 Ժամանակներու համար լուսինը ստեղծեց. Արեգակը իր մարը մտնելու ժամանակը գիտէ։
zohrab-1805▾ eastern-1994▾ western am▾
103:19103:19 Он сотворил луну для {указания} времен, солнце знает свой запад.
103:20 ἔθου τιθημι put; make σκότος σκοτος dark καὶ και and; even ἐγένετο γινομαι happen; become νύξ νυξ night ἐν εν in αὐτῇ αυτος he; him διελεύσονται διερχομαι pass through; spread πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the δρυμοῦ δρυμος thicket
103:20 בָּרֲכ֥וּ bārᵃḵˌû ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מַלְאָ֫כָ֥יו malʔˈāḵˌāʸw מַלְאָךְ messenger גִּבֹּ֣רֵי gibbˈōrê גִּבֹּור vigorous כֹ֭חַ ˈḵōₐḥ כֹּחַ strength עֹשֵׂ֣י ʕōśˈê עשׂה make דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word לִ֝ ˈli לְ to שְׁמֹ֗עַ šᵊmˈōₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound דְּבָרֹֽו׃ dᵊvārˈô דָּבָר word
103:20. posuisti tenebras et facta est nox in ipsa moventur omnes bestiae silvaeThou hast appointed darkness, and it is night: in it shall all the beasts of the woods go about:
20. Thou makest darkness, and it is night; Wherein all the beasts of the forest do creep forth.
103:20. Bless the Lord, all you his Angels: powerful in virtue, doing his word, in order to heed the voice of his discourse.
103:20. Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
He appointed the moon for seasons: the sun knoweth his going down:

103:19 Он сотворил луну для {указания} времен, солнце знает свой запад.
103:20
ἔθου τιθημι put; make
σκότος σκοτος dark
καὶ και and; even
ἐγένετο γινομαι happen; become
νύξ νυξ night
ἐν εν in
αὐτῇ αυτος he; him
διελεύσονται διερχομαι pass through; spread
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
δρυμοῦ δρυμος thicket
103:20
בָּרֲכ֥וּ bārᵃḵˌû ברך bless
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מַלְאָ֫כָ֥יו malʔˈāḵˌāʸw מַלְאָךְ messenger
גִּבֹּ֣רֵי gibbˈōrê גִּבֹּור vigorous
כֹ֭חַ ˈḵōₐḥ כֹּחַ strength
עֹשֵׂ֣י ʕōśˈê עשׂה make
דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word
לִ֝ ˈli לְ to
שְׁמֹ֗עַ šᵊmˈōₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
דְּבָרֹֽו׃ dᵊvārˈô דָּבָר word
103:20. posuisti tenebras et facta est nox in ipsa moventur omnes bestiae silvae
Thou hast appointed darkness, and it is night: in it shall all the beasts of the woods go about:
103:20. Bless the Lord, all you his Angels: powerful in virtue, doing his word, in order to heed the voice of his discourse.
103:20. Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 He appointed the moon for seasons: the sun knoweth his going down. 20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. 21 The young lions roar after their prey, and seek their meat from God. 22 The sun ariseth, they gather themselves together, and lay them down in their dens. 23 Man goeth forth unto his work and to his labour until the evening. 24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. 25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. 26 There go the ships: there is that leviathan, whom thou hast made to play therein. 27 These wait all upon thee; that thou mayest give them their meat in due season. 28 That thou givest them they gather: thou openest thine hand, they are filled with good. 29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. 30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
We are here taught to praise and magnify God,
I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (v. 19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (v. 20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Gen. ix. 2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job xxiv. 15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (v. 22, 23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work.
II. For the replenishing of the ocean (v. 25, 26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation (there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen. i. 21) and is here called the leviathan, as Job xli. 1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear, Job xli. 29.
III. For the seasonable and plentiful provision which is made for all the creatures, v. 27, 28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with--they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot.
IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (v. 29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Ps. xxx. 7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (v. 30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one.
In the midst of this discourse the psalmist breaks out into wonder at the works of God (v. 24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.
Adam Clarke: Commentary on the Bible - 1831
104:20: Thou makest darkness - It is not the design of God that there should be either constant darkness or constant light. That man may labor, he gives him, by means of the sun, the light of the day; and that he may rest from his labor, and get his strength recruited, he gives him night, and comparative darkness. And as it would not be convenient for man and the wild beasts of the forest to collect their food at the same time, he has given the night to them as the proper time to procure their prey, and the day to rest in. When Man labors, They rest; when Man rests, They labor.
Albert Barnes: Notes on the Bible - 1834
104:20: Thou makest darkness, and it is night - Thou hast made arrangements for the return of night - for the alternations of day and night. The Hebrew word rendered "makest," means "to place;" and the idea is, that God constitutes the darkness, or so disposes things that it occurs.
Wherein all the beasts of the forest - The margin is, "the beasts thereof do trample on the forest." The reference is to the beasts which seek their prey at night.
Do creep forth - The Hebrew word used here means properly "to creep," as the smaller animals do, which have feet, as mice, lizards, crabs, or as those do which glide or drag themselves upon the ground, having no feet, as worms and serpents. Gen 1:21, Gen 1:26, Gen 1:28, Gen 1:30; Gen 9:2. The allusion here is to the quiet and noiseless manner in which the animals come forth at night in search of their prey, or seem to crawl out of their hiding-places - the places where they conceal themselves in the day-time. The idea is, that the arrangements which God has made in regard to day and night are wisely adapted to the animals which he has placed on the earth. The earth is full of animated beings, accomplishing by day and night the purposes of their existence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:20: makest: Psa 74:16, Psa 139:10-12; Gen 1:4, Gen 1:5, Gen 8:22; Isa 45:7; Amo 1:13
of the forest do creep forth: Heb. thereof do trample on the forest
John Gill
104:20 Thou makest darkness, and it is night,.... The darkness was before the light, and the night before the day, Gen 1:2 and now the darkness and night are made by the setting of the sun before mentioned; see Is 45:7.
Wherein all the beasts of the field do creep forth; out of their dens, and range about for their prey, as the evening wolves and others: and these are not the only creatures that choose the night and darkness; all wicked men do the same; whose deeds are evil, and do not care to come to the light, lest they should be reproved; particularly drunkards, adulterers, thieves, and murderers, Jn 3:20. So the Scribes and Pharisees, when they consulted to take away the life of Christ, and agreed with Judas to betray him, did it in the night: so false teachers, who are wolves in sheep's clothing, when it is a night of darkness with the church, take the advantage of it, to creep about and spread their pernicious doctrines; see Ti2 3:6.
John Wesley
104:20 Darkness - Which succeeds the light by virtue of thy decree.
Robert Jamieson, A. R. Fausset and David Brown
104:20 He provides and adapts to man's wants the appointed times and seasons.
103:20103:20: Արարեր զխաւար եւ եղեւ գիշեր. ՚ի նմա գնան ամենայն գազանք անտառի։
20 Դու խաւարն ստեղծեցիր, ու գիշեր եղաւ, որի մէջ շրջում են բոլոր գազաններն անտառի:
20 Խաւարը կը դնես ու գիշեր կ’ըլլայ, Որուն մէջ անտառին բոլոր գազանները կը պտըտին։
Արարեր զխաւար եւ եղեւ գիշեր, ի նմա գնան ամենայն գազանք անտառի:

103:20: Արարեր զխաւար եւ եղեւ գիշեր. ՚ի նմա գնան ամենայն գազանք անտառի։
20 Դու խաւարն ստեղծեցիր, ու գիշեր եղաւ, որի մէջ շրջում են բոլոր գազաններն անտառի:
20 Խաւարը կը դնես ու գիշեր կ’ըլլայ, Որուն մէջ անտառին բոլոր գազանները կը պտըտին։
zohrab-1805▾ eastern-1994▾ western am▾
103:20103:20 Ты простираешь тьму и бывает ночь: во время нее бродят все лесные звери;
103:21 σκύμνοι σκυμνος roar ἁρπάσαι αρπαζω snatch καὶ και and; even ζητῆσαι ζητεω seek; desire παρὰ παρα from; by τοῦ ο the θεοῦ θεος God βρῶσιν βρωσις meal; eating αὐτοῖς αυτος he; him
103:21 בָּרֲכ֣וּ bārᵃḵˈû ברך bless יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole צְבָאָ֑יו ṣᵊvāʔˈāʸw צָבָא service מְ֝שָׁרְתָ֗יו ˈmšārᵊṯˈāʸw שׁרת serve עֹשֵׂ֥י ʕōśˌê עשׂה make רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
103:21. leones rugientes ad praedam et quaerentes a Deo escam sibiThe young lions roaring after their prey, and seeking their meat from God.
21. The young lions roar after their prey, and seek their meat from God.
103:21. Bless the Lord, all his hosts: his ministers who do his will.
103:21. Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure.
Thou makest darkness, and it is night: wherein all the beasts of the forest do creep:

103:20 Ты простираешь тьму и бывает ночь: во время нее бродят все лесные звери;
103:21
σκύμνοι σκυμνος roar
ἁρπάσαι αρπαζω snatch
καὶ και and; even
ζητῆσαι ζητεω seek; desire
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
βρῶσιν βρωσις meal; eating
αὐτοῖς αυτος he; him
103:21
בָּרֲכ֣וּ bārᵃḵˈû ברך bless
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
צְבָאָ֑יו ṣᵊvāʔˈāʸw צָבָא service
מְ֝שָׁרְתָ֗יו ˈmšārᵊṯˈāʸw שׁרת serve
עֹשֵׂ֥י ʕōśˌê עשׂה make
רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
103:21. leones rugientes ad praedam et quaerentes a Deo escam sibi
The young lions roaring after their prey, and seeking their meat from God.
103:21. Bless the Lord, all his hosts: his ministers who do his will.
103:21. Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:21: The young lions roar after their prey - It is said of the lion, that his roaring is so terrible as to astonish and quite unnerve the beast which he pursues; so that, though fleeter than himself, it falls down and becomes an easy prey.
Albert Barnes: Notes on the Bible - 1834
104:21: The young lions roar after their prey - This is a continuation of the description in the pRev_ious verse. At night the beasts which had been hidden in the daytime crawl forth and seek their food. The lion is particularly specified as one of the beasts that in a general survey would attract attention. The psalmist hears his "roar" as he goes forth in the forest in pursuit of his prey.
And seek their meat from God - Their food. That is, God bestows it on them, and they act as if they sought it at his hand. They seek it where he has placed it; they are dependent on him for it. It is a beautiful idea that even the brute creation act as if they called on God, and sought the supply of their needs at his hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:21: The young: Psa 34:10; Job 38:39; Isa 31:4; Eze 19:2-14; Amo 3:4
seek: Psa 147:9; Job 38:41; Joe 1:18, Joe 1:20, Joe 2:22
Geneva 1599
104:21 The young lions roar after their prey, and seek their meat (l) from God.
(l) That is, they only find meat according to God's providence, who cares even for the brute beasts.
John Gill
104:21 The young lions roar after their prey,.... Or, "at the prey" (f); for, according to the Scriptures, it seems as if their time of roaring was when they have got their prey, and are tearing it and feeding on it, and not till then, Amos 3:4 though naturalists tell us, that, when they are pinched with hunger, they make such a hideous roaring, as quite stupefies, as well as terrifies, other creatures; that they have no power to stir, till they come up to them, and become their prey, who otherwise could outrun them; for the lion is neither a swift creature, nor of good scent: wherefore, according to credible accounts, a creature called a "jackal", little bigger than a fox, hunts its prey for it, and secures it till it comes up to it. Young lions are rather mentioned, because their appetite is keenest, and their voice loudest and strongest. This creature is an emblem of Satan, who goes about like a roaring lion, seeking whom he may devour, 1Pet 5:8.
And seek their meat from God; as all creatures in their way do; as the ravens by crying, so the young lions by roaring; neither one nor other can provide for themselves, but God, in his providence, supplies them all with food; see Ps 104:27. And should not we seek and ask our meat of God too, even both temporal and spiritual? And may we not expect it from him? Does he feed the ravens, and also the young lions, and will he not take care of his own people, and feed them with food convenient for them, and especially when they ask it of him? Ps 34:10.
(f) "ad praedam", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
John Wesley
104:21 Roar - They roar when they come within sight of their prey. Seek - Their roaring is a kind of natural prayer to God, for relief.
103:21103:21: Կորիւնք առիւծուց մռնչե՛ն եւ յափշտակեն, եւ խնդրեն յԱստուծոյ զկերակուրս իւրեանց։
21 Առիւծների կորիւնները մռնչում են ու յօշոտում՝ Աստծուց իրենց ուտելիքը խնդրելով:
21 Առիւծներուն կորիւնները կը մռնչեն յափշտակութեան համար Ու Աստուծմէ իրենց կերակուրը կը խնդրեն
Կորիւնք առիւծուց մռնչեն եւ յափշտակեն, եւ խնդրեն յԱստուծոյ զկերակուրս իւրեանց:

103:21: Կորիւնք առիւծուց մռնչե՛ն եւ յափշտակեն, եւ խնդրեն յԱստուծոյ զկերակուրս իւրեանց։
21 Առիւծների կորիւնները մռնչում են ու յօշոտում՝ Աստծուց իրենց ուտելիքը խնդրելով:
21 Առիւծներուն կորիւնները կը մռնչեն յափշտակութեան համար Ու Աստուծմէ իրենց կերակուրը կը խնդրեն
zohrab-1805▾ eastern-1994▾ western am▾
103:21103:21 львы рыкают о добыче и просят у Бога пищу себе.
103:22 ἀνέτειλεν ανατελλω spring up; rise ὁ ο the ἥλιος ηλιος sun καὶ και and; even συνήχθησαν συναγω gather καὶ και and; even ἐν εν in ταῖς ο the μάνδραις μανδρα he; him κοιτασθήσονται κοιταζομαι sleep; encamp
103:22 בָּרֲכ֤וּ bārᵃḵˈû ברך bless יְהוָ֨ה׀ [yᵊhwˈāh] יְהוָה YHWH כָּֽל־ kˈol- כֹּל whole מַעֲשָׂ֗יו maʕᵃśˈāʸw מַעֲשֶׂה deed בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מְקֹמֹ֥ות mᵊqōmˌôṯ מָקֹום place מֶמְשַׁלְתֹּ֑ו memšaltˈô מֶמְשֶׁלֶת dominion בָּרֲכִ֥י bārᵃḵˌî ברך bless נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
103:22. oriente sole recedent et in speluncis suis cubabuntThe sun ariseth, and they are gathered together: and they shall lie down in their dens.
22. The sun ariseth, they get them away, and lay them down in their dens.
103:22. Bless the Lord, all his works: in every place of his dominion. Bless the Lord, O my soul.
103:22. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
The young lions roar after their prey, and seek their meat from God:

103:21 львы рыкают о добыче и просят у Бога пищу себе.
103:22
ἀνέτειλεν ανατελλω spring up; rise
ο the
ἥλιος ηλιος sun
καὶ και and; even
συνήχθησαν συναγω gather
καὶ και and; even
ἐν εν in
ταῖς ο the
μάνδραις μανδρα he; him
κοιτασθήσονται κοιταζομαι sleep; encamp
103:22
בָּרֲכ֤וּ bārᵃḵˈû ברך bless
יְהוָ֨ה׀ [yᵊhwˈāh] יְהוָה YHWH
כָּֽל־ kˈol- כֹּל whole
מַעֲשָׂ֗יו maʕᵃśˈāʸw מַעֲשֶׂה deed
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מְקֹמֹ֥ות mᵊqōmˌôṯ מָקֹום place
מֶמְשַׁלְתֹּ֑ו memšaltˈô מֶמְשֶׁלֶת dominion
בָּרֲכִ֥י bārᵃḵˌî ברך bless
נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
103:22. oriente sole recedent et in speluncis suis cubabunt
The sun ariseth, and they are gathered together: and they shall lie down in their dens.
103:22. Bless the Lord, all his works: in every place of his dominion. Bless the Lord, O my soul.
103:22. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:22: The sun ariseth - The dawn of day is the warning for man to arise and betake himself to his work; and is the warning to them to retire to their dens.
Albert Barnes: Notes on the Bible - 1834
104:22: The sun ariseth - A new scene in this endless variety of incidents in a world full of life and beauty. The psalmist sees the light break in the east, and the sun appear above the horizon - and the whole scene is changed. The animals that had gone forth at night are seen to return again to their hiding-places, and man in his turn Psa 104:23 is seen to go forth to his daily toil.
They gather themselves together - Though scattered in the night, when light returns, they all bend their steps to the places where they are accustomed to repose in the daytime. The scene is most beautiful. At night they sally forth for their prey; when the morning light returns, they all retrace their steps to the places in dens and caverns where they pass the day, and there they repose in silence until night returns again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:22: Job 24:13-17; Nah 3:17; Joh 3:20
John Gill
104:22 The sun ariseth, they gather themselves together,.... Having gone some one way, some another, seeking their prey; but upon the sun's rising gather together in order to return from whence they came, abhorring the light of the sun, as some creatures do, and fearing being hunted and taken by men, the fear of whom is still in some measure upon the beasts of the field, Gen 9:2. So wicked men do not care for the light of the day, nor do false teachers choose to come to the light of the word; these owls and bats, these, as Tertullian calls them; and Satan himself chooses to set upon persons when they are in darkness, and in melancholy and disconsolate frames; and is afraid of believers, when they put on the armour of light, especially the shield of faith, and resist him with it, then he flees from them.
And lay them down in their dens; for rest and safety, and to feed themselves and young ones with the ravin they bring with them; see Song 4:8.
103:22103:22: ՚Ի ծագել արեւու ժողովին, եւ ՚ի մորիս իւրեանց դադարեն[7411]։ [7411] Ոմանք.՚Ի ծագել արեւուն... դադարին։
22 Արեւածագին նրանք հաւաքւում են եւ հանգչում իրենց որջերում:
22 Երբ արեգակը ծագի կը հեռանան Եւ իրենց որջերուն մէջ կը պառկին։
Ի ծագել արեւու ժողովին, եւ ի մորիս իւրեանց դադարեն:

103:22: ՚Ի ծագել արեւու ժողովին, եւ ՚ի մորիս իւրեանց դադարեն[7411]։
[7411] Ոմանք.՚Ի ծագել արեւուն... դադարին։
22 Արեւածագին նրանք հաւաքւում են եւ հանգչում իրենց որջերում:
22 Երբ արեգակը ծագի կը հեռանան Եւ իրենց որջերուն մէջ կը պառկին։
zohrab-1805▾ eastern-1994▾ western am▾
103:22103:22 Восходит солнце, [и] они собираются и ложатся в свои логовища;
103:23 ἐξελεύσεται εξερχομαι come out; go out ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τὸ ο the ἔργον εργον work αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τὴν ο the ἐργασίαν εργασια occupation; effort αὐτοῦ αυτος he; him ἕως εως till; until ἑσπέρας εσπερα evening
103:23. egreditur homo ad opus suum et ad servitutem suam usque ad vesperamMan shall go forth to his work, and to his labour until the evening.
23. Man goeth forth unto his work and to his labour until the evening.
The sun ariseth, they gather themselves together, and lay them down in their dens:

103:22 Восходит солнце, [и] они собираются и ложатся в свои логовища;
103:23
ἐξελεύσεται εξερχομαι come out; go out
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τὸ ο the
ἔργον εργον work
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
ἐργασίαν εργασια occupation; effort
αὐτοῦ αυτος he; him
ἕως εως till; until
ἑσπέρας εσπερα evening
103:23. egreditur homo ad opus suum et ad servitutem suam usque ad vesperam
Man shall go forth to his work, and to his labour until the evening.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
104:23: Man goeth forth ... - Man is now seen to go forth from his dwelling, and he appears on the stage to perform his daily toil, until evening comes, and then again he gives way for the beasts of night. Thus the scene is ever varying - showing how full of animated existence the earth is; how varied are the occupations of its different inhabitants; and how the varieties of being are adapted to its own varied condition in the alternations of day and night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:23: Gen 3:19; Jdg 19:16; Ecc 5:12; Eph 4:28; Th2 3:8-12
Geneva 1599
104:23 (m) Man goeth forth unto his work and to his labour until the evening.
(m) That is, when the day springs for the light is as it were a shield to defend man against the tyranny and fierceness of beasts.
John Gill
104:23 Man goeth forth to his work,.... Having taken sleep in the night, being comfortably refreshed, and his strength recruited; he rises with the rising sun, and goes forth cheerfully and with intrepidity to his work in the field, or elsewhere, the beasts being fled and gone.
And to his labour until the evening; to till the ground, and do other services and labour, either of the head or hand; for man is born and designed for labour, and not for sloth and idleness: in his innocent state he was set to dress the garden and keep it; and, after the fall, his doom was to get his bread by the sweat of his brow; and he is to work while the day lasts, till the evening and night come on, when he betakes himself to sleep and rest again. So the believer, though the work of redemption and salvation is wrought for him, and the work of grace is wrought in him, each by another hand; yet he has work enough to do, which he is created for, and under obligation to perform; and in which he is to continue steadfast and immovable, while the day of life lasts, till the night of death comes, and no man can work; and then he rests from his labours, and his works follow him.
103:23103:23: Ելանէ մարդ ՚ի գործս իւր, եւ ՚ի վաստակս ձեռա՛ց իւրոց մինչեւ յերեկոյ[7412]։ [7412] Ոմանք.Մինչեւ ցերեկոյ։
23 Մարդ մինչեւ երեկոյ գնում է իր գործին ու վաստակին իր ձեռքերի:
23 Մարդ մինչեւ իրիկուն իր գործին Ու իր ծառայութեանը կ’երթայ։
Ելանէ մարդ ի գործս իւր, եւ ի վաստակս ձեռաց իւրոց մինչեւ յերեկոյ:

103:23: Ելանէ մարդ ՚ի գործս իւր, եւ ՚ի վաստակս ձեռա՛ց իւրոց մինչեւ յերեկոյ[7412]։
[7412] Ոմանք.Մինչեւ ցերեկոյ։
23 Մարդ մինչեւ երեկոյ գնում է իր գործին ու վաստակին իր ձեռքերի:
23 Մարդ մինչեւ իրիկուն իր գործին Ու իր ծառայութեանը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
103:23103:23 выходит человек на дело свое и на работу свою до вечера.
103:24 ὡς ως.1 as; how ἐμεγαλύνθη μεγαλυνω enlarge; magnify τὰ ο the ἔργα εργον work σου σου of you; your κύριε κυριος lord; master πάντα πας all; every ἐν εν in σοφίᾳ σοφια wisdom ἐποίησας ποιεω do; make ἐπληρώθη πληροω fulfill; fill ἡ ο the γῆ γη earth; land τῆς ο the κτήσεώς κτησις of you; your
103:24. quam multa sunt opera tua Domine omnia in sapientia fecisti impleta est terra possessione tuaHow great are thy works, O Lord ? thou hast made all things in wisdom: the earth is filled with thy riches.
24. O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
Man goeth forth unto his work and to his labour until the evening:

103:23 выходит человек на дело свое и на работу свою до вечера.
103:24
ὡς ως.1 as; how
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
τὰ ο the
ἔργα εργον work
σου σου of you; your
κύριε κυριος lord; master
πάντα πας all; every
ἐν εν in
σοφίᾳ σοφια wisdom
ἐποίησας ποιεω do; make
ἐπληρώθη πληροω fulfill; fill
ο the
γῆ γη earth; land
τῆς ο the
κτήσεώς κτησις of you; your
103:24. quam multa sunt opera tua Domine omnia in sapientia fecisti impleta est terra possessione tua
How great are thy works, O Lord ? thou hast made all things in wisdom: the earth is filled with thy riches.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:24: O Lord, how manifold are thy works - In this verse there are three propositions:
1. The works of the Lord are multitudinous and varied.
2. They are so constructed as to show the most consummate wisdom in their design, and in the end for which they are formed.
3. They are all God's property, and should be used only in reference to the end for which they were created.
All abuse and waste of God's creatures are spoil and robbery on the property of the Creator. On this verse Mr. Ray has published an excellent work, entitled, "The Wisdom of God in the Creation," which the reader will do well, not only to consult, but carefully to read over and study.
Albert Barnes: Notes on the Bible - 1834
104:24: O Lord, how manifold are thy works! - literally, "how many." The reference is to the "number" and the "variety" of the works of God, and to the wisdom displayed in them all. The earth is not suited up merely for one class of inhabitants, but for an almost endless variety; and the wisdom of God is manifested alike in the number and in the variety. No one can estimate the "number" of beings God has made on the earth; no one can comprehend the richness of the variety. By day the air, the earth, the waters swarm with life - life struggling everywhere as if no placc was to be left unoccupied; even for the dark scenes of night countless numbers of beings have been created; and, in all this immensity of numbers, there is an endless variety. No two are alike. Individuality is everywhere preserved, and the mind is astonished and confounded alike at the numbers and the variety.
In wisdom hast thou made them all - That is, Thou hast adapted each and all to the different ends contemplated in their creation. Anyone of these beings shows the wisdom of God in its formation, and in its adaptations to the ends of its existence; how much more is that wisdom displayed in these countless numbers, and in this endless variety!
The earth is full of thy riches - Hebrew, "possessions." So the Septuagint and the Vulgate. That is, these various objects thus created are regarded as the "possession" of God; or, they belong to him, as the property of a man belongs to himself. The psalmist says that this wealth or property abounds everywhere; the earth is full of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:24: how: Psa 8:3, Psa 40:5, Psa 107:31; Neh 9:6; Job 5:9
in wisdom: Psa 136:5; Gen 1:31; Pro 3:19, Pro 3:20, Pro 8:22-36; Jer 10:12; Rom 11:33; Eph 1:8; Eph 3:10
the earth: Psa 24:1, Psa 50:10-12, Psa 65:11; Gen 1:11, Gen 1:12, Gen 1:24, Gen 1:25; Ti1 6:17
Carl Friedrich Keil and Franz Delitzsch
104:24
Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Ps 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Ps 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Ps 68:9, Is 23:13; Josh 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Ps 68:28; Jer 2:21; Gen 43:14, and the reverse case above in Ps 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana.
(Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.)
Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Ps 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Ps 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Ps 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Ps 145:15., Ps 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Ps 104:29 is equivalent to תּאסף, as in 1Kings 15:6, and frequently. The full future forms accented on the ultima, from Ps 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Ps 104:29.
Geneva 1599
104:24 O LORD, how (n) manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
(n) He confesses that no tongue is able to express God's works nor mind to comprehend them.
John Gill
104:24 O Lord, how manifold are thy works,.... The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them; though he had not gone through them all, and there were even things innumerable behind; see Ps 104:25, he admires the sum of them, how great it was; and not only the quantity but the quality of them; for so the words may be rendered, "how great are thy works" (g), as for number, so for nature; in which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause.
In wisdom hast thou made them all not only one thing, as the heavens, Ps 136:5, but everything is wisely contrived and made; there is a most glorious display of the wisdom of God in the most minute thing his hands have made; he has made everything beautiful in its season: a skilful artificer, when he has finished his work and looks it over again, often finds some fault or another in it: but when the Lord had finished his works of creation, and looked over them, he saw that all was good; infinite wisdom itself could find no blemish in them: what weak, foolish, stupid creatures must they be that pretend to charge any of the works of God with folly, or want of wisdom? Some by "wisdom" here understand Christ himself, the wisdom of God; and not amiss, since without him was not anything made; see Prov 3:19.
The earth is full of thy riches: or possessions (h); for as the Lord is the maker, he is the proprietor and the possessor of heaven and earth, and all that is in them, and can and does dispose thereof as seems good in his sight; and whatever of the riches and good things of the earth men may have, they are only stewards, the Lord is the rightful owner and possessor of them; see Gen 14:19, with which compare Ps 33:5; see Gill on Ps 33:5.
(g) "quam multa ac magna", Gejerus. (h) "possessione tua", V. L. Pagninus, Montanus, Junius & Tremellius, Gejerus; "tuis possessionibus", Tigurine version, Vatablus, Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
104:24 From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
103:24103:24: Որպէս զի մե՛ծ են գործք քո Տէր, զամենայն ինչ իմաստութեամբ արարեր, եւ լցա՛ւ երկիր ստեղծուածովք քովք[7413]։ [7413] Ոմանք.Եւ լցաւ երկիր ստացուածովք քովք։
24 Որքա՜ն մեծ են գործերը քո, Տէ՛ր, ամէն ինչ իմաստութեամբ ստեղծեցիր դու, եւ աշխարհը լցուեց քո ստեղծածներով:
24 Ո՛վ Տէր, որչա՜փ շատ են քու գործերդ. Որոնք՝ բոլորը՝ իմաստութիւնով ըրիր։Երկիրը լեցուած է քու ստեղծածներովդ*։
Որպէս զի՜ մեծ են գործք քո, Տէր, զամենայն ինչ իմաստութեամբ արարեր, եւ լցաւ երկիր ստեղծուածովք քովք:

103:24: Որպէս զի մե՛ծ են գործք քո Տէր, զամենայն ինչ իմաստութեամբ արարեր, եւ լցա՛ւ երկիր ստեղծուածովք քովք[7413]։
[7413] Ոմանք.Եւ լցաւ երկիր ստացուածովք քովք։
24 Որքա՜ն մեծ են գործերը քո, Տէ՛ր, ամէն ինչ իմաստութեամբ ստեղծեցիր դու, եւ աշխարհը լցուեց քո ստեղծածներով:
24 Ո՛վ Տէր, որչա՜փ շատ են քու գործերդ. Որոնք՝ բոլորը՝ իմաստութիւնով ըրիր։Երկիրը լեցուած է քու ստեղծածներովդ*։
zohrab-1805▾ eastern-1994▾ western am▾
103:24103:24 Как многочисленны дела Твои, Господи! Все соделал Ты премудро; земля полна произведений Твоих.
103:25 αὕτη ουτος this; he ἡ ο the θάλασσα θαλασσα sea ἡ ο the μεγάλη μεγας great; loud καὶ και and; even εὐρύχωρος ευρυχωρος spacious ἐκεῖ εκει there ἑρπετά ερπετον reptile ὧν ος who; what οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number ζῷα ζωον animal μικρὰ μικρος little; small μετὰ μετα with; amid μεγάλων μεγας great; loud
103:25. hoc mare magnum et latum manibus ibi reptilia innumerabilia animalia parva cum grandibusSo is this great sea, which stretcheth wide its arms: there are creeping things without number: Creatures little and great.
25. Yonder is the sea, great and wide, wherein are things creeping innumerable, both small and great beasts.
O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches:

103:24 Как многочисленны дела Твои, Господи! Все соделал Ты премудро; земля полна произведений Твоих.
103:25
αὕτη ουτος this; he
ο the
θάλασσα θαλασσα sea
ο the
μεγάλη μεγας great; loud
καὶ και and; even
εὐρύχωρος ευρυχωρος spacious
ἐκεῖ εκει there
ἑρπετά ερπετον reptile
ὧν ος who; what
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
ζῷα ζωον animal
μικρὰ μικρος little; small
μετὰ μετα with; amid
μεγάλων μεγας great; loud
103:25. hoc mare magnum et latum manibus ibi reptilia innumerabilia animalia parva cum grandibus
So is this great sea, which stretcheth wide its arms: there are creeping things without number: Creatures little and great.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. Не безжизненно и море: там невозможно пересчитать всех гадов и разнообразных животных от малых до великих; там плавают корабли по поверхности воды, как громадные чудовища, свидетельствующие о великой силе творческого ума человека, а под водою играет левиафан (крокодил, см. 40: гл. кн. Иова), для которого не страшны ни другие обитатели вод, ни самая бездна морей.
Adam Clarke: Commentary on the Bible - 1831
104:25: This great and wide sea - The original is very emphatic: זה הים גדול ורחב ידים zeh haiyam gadol urechab yadayim, "This very sea, great and extensive of hands." Its waters, like arms, encompassing all the terrene parts of the globe. I suppose the psalmist was within sight of the Mediterranean when he wrote these words.
Albert Barnes: Notes on the Bible - 1834
104:25: So is this great and wide sea ... - Our translation here does not quite express the beauty and the force of the original; "This sea! Great and broad of hands! There is the creeping thing - and there is no number; animals - the little with the great." The reference here is, undoubtedly to the Mediterranean Sea, which not improbably was in sight when the psalm was composed - as it is in sight not only along the coast, but from many of the elevations in Palestine. The phrase "wide of hands" applied to the sea, means that it seems to stretch out in all directions. Compare the notes at Isa 33:21. The "creeping things" refer to the variety of inhabitants of the deep that glide along as if they crept. See the notes at Psa 104:20. The word "beasts" refers to any of the inhabitants of the deep, and the idea is that there is an endless variety "there." This reflection cannot but impress itself on the mind of anyone when looking on the ocean: What a countless number, and what a vast variety of inhabitants are there in these waters - all created by God; all provided for by his bounty!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:25: this great: Psa 95:4, Psa 95:5; Gen 1:20-22, Gen 1:28; Deu 33:14-16, Deu 33:19
beasts: Gen 3:1; Act 28:5
John Gill
104:25 So is this great and wide sea,.... One of the great and manifold works of God, made in his wisdom, and full of his riches and possessions, as the earth is; this is that collection of waters which God called seas, Gen 1:10 and is, as Kimchi observes, great in length, and wide and spacious in breadth; or "broad of hands" (i), as in the original; or spacious in borders, as the Targum; it washing the several parts of the continent, and encompassing and embracing the whole earth with both arms as it were. Nor is it unusual with other writers to call the sea the great sea (k), and to speak of an arm or arms of the sea (l), as we do. Isidore says (m), the great sea is that which flows out of the ocean from the west, and goes to the south, and then to the north, called so in comparison of other seas that are less, and is the Mediterranean sea, This is an emblem of the world, which may be compared to the sea for the multitude of nations and people in it, as numerous as the waves of the sea; for the temper of the inhabitants of it, being like the troubled sea, restless and uneasy, casting up the mire of dirt and sin; and for the instability of it, and the fluctuating state and condition of all things in it.
Wherein are things creeping innumerable; so that it seems there are reptiles in the water as well as on land; and indeed every creature without feet, and that goes upon its belly, in the element where it is, whether earth or water, is a creeping thing; of these swimming or creeping things the number is exceeding great, especially of the latter sort; fishes increasing much more than the beasts of the earth. Their species are innumerable; so their kinds or sorts are reckoned up by some one hundred and forty four (n), by others one hundred and fifty three (o), and by others one hundred and seventy six (p); the Malabarians reckon, up 900,000 fishes, and 1,100,000 creeping things (q). These are an emblem of the common people of the world, which are innumerable; see Hab 1:14.
Both small and great beasts; for there are creatures in the seas which answer to those on the dry land, both of the lesser and greater sort, as sea lions, sea horses, sea cows, sea hogs, &c. these may represent the rulers and governors of the world, supreme and subordinate; it is no unusual thing for great monarchies, and persons of great power and authority, to be signified by beasts rising out of the sea, Dan 7:3.
(i) "latum manibus", Montanus; "spatiosum manibus", V. L. "amplum manibus", Vatablus. (k) Virgil. Aeneid. 5. Lucretius, l. 6. (l) "Veluti par divexum in mare brachium transitum tentaturus", Liv. Hist. l. 44. c. 35. "Nec brachia longos" &c. Ovid. Metamorph. l. 1. Fab. 1. v. 13, 14. (m) Origin. l. 13. c. 16. (n) Origin. l. 12. c. 6. (o) Oppianus in Halienticis. Vid. Hieron. in Ezek. 47. fol. 260. (p) Plin. Nat. Hist. l. 32. c. 11. (q) Scheuchzer. Physic. Sacr. vol. 4. p. 963.
John Wesley
104:25 Creeping - This word is common to all creatures that move without feet.
103:25103:25: Այս ծով մե՛ծ եւ անդորր. ՚ի սմա սողուն որ ո՛չ գոյ թիւ, գազանք մեծամեծք եւ մանունք[7414]. [7414] Ոմանք.Այս ծով մեծ եւ անդոյր. ՚ի սմա են սողունք. կամ՝ զեռունք որոց ո՛չ գոյ թիւ. կենդանիք մեծամեծք եւ մա՛՛։
25 Ահա ծովը՝ մեծ եւ լայնատարած, որի մէջ վխտացող կենդանիներին թիւ չկայ. այնտեղ կան մեծամեծ ու փոքր գազաններ.
25 Այս ծովը մեծ ու լայն է, Հոն անթիւ սողացողներ, Պզտիկ ու մեծ կենդանիներ կան։
Այս ծով մեծ եւ անդորր. ի սմա զեռունք որոց ոչ գոյ թիւ, գազանք մեծամեծք եւ մանունք:

103:25: Այս ծով մե՛ծ եւ անդորր. ՚ի սմա սողուն որ ո՛չ գոյ թիւ, գազանք մեծամեծք եւ մանունք[7414].
[7414] Ոմանք.Այս ծով մեծ եւ անդոյր. ՚ի սմա են սողունք. կամ՝ զեռունք որոց ո՛չ գոյ թիւ. կենդանիք մեծամեծք եւ մա՛՛։
25 Ահա ծովը՝ մեծ եւ լայնատարած, որի մէջ վխտացող կենդանիներին թիւ չկայ. այնտեղ կան մեծամեծ ու փոքր գազաններ.
25 Այս ծովը մեծ ու լայն է, Հոն անթիւ սողացողներ, Պզտիկ ու մեծ կենդանիներ կան։
zohrab-1805▾ eastern-1994▾ western am▾
103:25103:25 Это море великое и пространное: там пресмыкающиеся, которым нет числа, животные малые с большими;
103:26 ἐκεῖ εκει there πλοῖα πλοιον boat διαπορεύονται διαπορευομαι travel through δράκων δρακων dragon οὗτος ουτος this; he ὃν ος who; what ἔπλασας πλασσω contrive; form ἐμπαίζειν εμπαιζω belittle αὐτῷ αυτος he; him
103:26. ibi naves pertranseunt Leviathan istum plasmasti ut inluderet eiThere the ships shall go. This sea dragon which thou hast formed to play therein.
26. There go the ships; there is leviathan, whom thou hast formed to take his pastime therein.
So is this great and wide sea, wherein [are] things creeping innumerable, both small and great beasts:

103:25 Это море великое и пространное: там пресмыкающиеся, которым нет числа, животные малые с большими;
103:26
ἐκεῖ εκει there
πλοῖα πλοιον boat
διαπορεύονται διαπορευομαι travel through
δράκων δρακων dragon
οὗτος ουτος this; he
ὃν ος who; what
ἔπλασας πλασσω contrive; form
ἐμπαίζειν εμπαιζω belittle
αὐτῷ αυτος he; him
103:26. ibi naves pertranseunt Leviathan istum plasmasti ut inluderet ei
There the ships shall go. This sea dragon which thou hast formed to play therein.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:26: There go the ships - By means of navigation, countries the most remote are connected, and all the inhabitants of the earth become known to each other. He appears at this time to have seen the ships under sail.
That leviathan - This may mean the whale, or any of the large marine animals. The Septuagint and Vulgate call it dragon. Sometimes the crocodile is intended by the original word.
To play therein - Dreadful and tempestuous as the sea may appear, and uncontrollable in its billows and surges, it is only the field of sport, the play-ground, the bowling-green to those huge marine monsters.
Albert Barnes: Notes on the Bible - 1834
104:26: There go the ships - There the vessels move along - objects that would, of course, attract the attention of one looking at the sea, and admiring its wonders. The psalmist is describing the active scenes on the surface of the globe, and, of course, on looking at the ocean, these would be among the objects that would particularly attract his attention.
There is that leviathan - The Septuagint and the Vulgate render this, dragon. On the meaning of the word "leviathan," see the notes at Job 41:1.
Whom thou hast made - Margin, as in Hebrew, "formed." The idea of creation is implied in the word.
To play therein - As his native element. To move about therein; to make quick and rapid motions, as if in sport.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:26: There go: Psa 107:23; Gen 49:13
leviathan: Psa 74:14; Job 3:8 *marg. Job 41:1-34; Isa 27:1
made: Heb. formed
to play: Job 41:5, Job 41:29
John Gill
104:26 There go the ships,.... From place to place, from one end of the world to the other, for the sake of merchandise (r); this is one of the four things that were too wonderful for Solomon, "the way of a ship in the midst of the sea", Prov 30:19 though navigation was improved in his times indeed not so much as it is now. The original of ships was doubtless Noah's ark, so that they owe their first draught to God himself. They seem to be an emblem of the church and people of God passing through the sea of this world to the haven of eternal rest. The ship is but a small vessel, and takes up but a small room in comparison of the vast ocean on which it is; and so the church of Christ is but small, a little city, and few men in it, a little flock, a small remnant: a ship is unfixed and unsettled, sometimes here and sometimes there; so the church of Christ is sometimes in one place, and sometimes in another; nor is this world the rest of God's people, nor have they any continuing city here; for, as a ship is tossed with tempests, so are they with the waves of afflictions, the temptations of Satan, and the persecutions of men; and sometimes, like Paul, and the mariners with him, have no sight of sun and stars for many days, of the sun of righteousness, or of the stars, the ministers of the word; when sailing is dangerous it bodes perilous times, through the impure lives of professors, and impious doctrines of false teachers, whereby many suffer shipwreck; yet all the Lord's people get safe ashore, having a good pilot, Christ, to conduct them; and the good anchor of hope, sure and steadfast.
There is that leviathan, whom thou hast made to play therein; the Targum adds,
"for the righteous at the feast of the house of his habitation.''
Of this creature there is an account in Job 41:1. Some take it to be the crocodile, which is both a sea and river fish; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, and so Apollinarius, call it the dragon; it is more generally thought to be the whale; Aben Ezra says it is the name of every great fish; it is a sportive creature, tumbles about in the great sea, and plays with the waters of it, which it tosses up in great quantities; and with the fishes of the sea, which it devours at pleasure; and laughs at the shaking of the spear; and to which mariners throw out their empty casks to play with, when near them, and they in danger by it; see Job 41:5. This creature is generally reckoned by the ancients a figure of Satan, it being king over all the children of pride, Job 41:34 as he is the prince of the power of the air, and god of this world; who has been playing his tricks in it from the beginning of it, not only deceiving our first parents, but all the nations of the world; nor are saints ignorant of his devices. It sometimes describes a tyrannical prince, as the kings of Babylon and of Egypt, Is 27:1 and is a true picture of antichrist, the beast which rose out of the sea; nor is there any like him on earth; see Rev_ 13:1.
(r) So Homer calls ships , Iliad. 3. v. 46.
John Wesley
104:26 Leviathan - The whale. Therein - Who being of such a vast strength and absolute dominion in the sea, tumbles in it with great security, and sports himself with other creatures.
Robert Jamieson, A. R. Fausset and David Brown
104:26 leviathan-- (Job 40:20) heightens the estimate of the sea's greatness, and of His power who gives such a place for sport to one of His creatures.
103:26103:26: ՚ի սմա եւ նա՛ւք գնան. վիշապն զոր ստեղծեր խաղալ նովաւ։
26 այնտեղ նաեւ նաւերն են լողում: Այնտեղ է վիշապը, որ դու ստեղծեցիր, որ խաղ անի ծովի հետ:
26 Հոն նաւերը կը քալեն Ու Լեւիաթանը՝ որ անոնց մէջ խաղալու համար ստեղծեցիր։
Ի սմա եւ նաւք գնան, վիշապն զոր ստեղծեր խաղալ նովաւ:

103:26: ՚ի սմա եւ նա՛ւք գնան. վիշապն զոր ստեղծեր խաղալ նովաւ։
26 այնտեղ նաեւ նաւերն են լողում: Այնտեղ է վիշապը, որ դու ստեղծեցիր, որ խաղ անի ծովի հետ:
26 Հոն նաւերը կը քալեն Ու Լեւիաթանը՝ որ անոնց մէջ խաղալու համար ստեղծեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
103:26103:26 там плавают корабли, там этот левиафан, которого Ты сотворил играть в нем.
103:27 πάντα πας all; every πρὸς προς to; toward σὲ σε.1 you προσδοκῶσιν προσδοκαω expect; suppose δοῦναι διδωμι give; deposit τὴν ο the τροφὴν τροφη nourishment; provisions αὐτοῖς αυτος he; him εὔκαιρον ευκαιρος opportune
103:27. omnia in te sperant ut des cibum eis in tempore suoAll expect of thee that thou give them food in season.
27. These wait all upon thee, that thou mayest give them their meat in due season.
There go the ships: [there is] that leviathan, [whom] thou hast made to play therein:

103:26 там плавают корабли, там этот левиафан, которого Ты сотворил играть в нем.
103:27
πάντα πας all; every
πρὸς προς to; toward
σὲ σε.1 you
προσδοκῶσιν προσδοκαω expect; suppose
δοῦναι διδωμι give; deposit
τὴν ο the
τροφὴν τροφη nourishment; provisions
αὐτοῖς αυτος he; him
εὔκαιρον ευκαιρος opportune
103:27. omnia in te sperant ut des cibum eis in tempore suo
All expect of thee that thou give them food in season.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27:-30. Все это многообразие тварного нуждается в Боге, все ждут от Него пищи себе в нужное время, ее и дает им Господь. Но весь этот мир тварей неминуемо гибнет, когда Господь "сокроет лице", не дает им пищи, и возрождается, когда Господь "посылает свой дух", когда снова возвращает всему живущему свою милость.

Здесь выражено возвышенное учение о постоянном промышлении Бога над миром, своей силой и ниспосылаемыми Им дарами поддерживающего и питающего все тварное.
Adam Clarke: Commentary on the Bible - 1831
104:27: These wait all upon thee - The innumerable fry of the smaller aquatic animals, as well as whales, dolphins, porpoises, and sharks, all have their meat from God. He has in his gracious providence furnished that sort of food which is suitable to all. And this provision is various; not only for every kind of fish does God provide food, but a different kind of aliment for each in its different periods of growth. Here are displayed the goodness and infinitely varied providence of God: "He giveth them their meat in due season."
Albert Barnes: Notes on the Bible - 1834
104:27: These wait all upon thee - That is, These are all dependent on thee. It does not, of course, mean that they "wait" in the sense that they are conscious of their dependence on God, but that they are "actually" dependent. The original word implies the idea of "expecting" or "hoping," and is so rendered in the Septuagint and Vulgate. They have no other ground of expectation or hope but in thee.
That thou mayest give them their meat in due season - Their food at the proper time. That is, They are constantly dependent on thee, that thou mayest give them food from day to day. Perhaps there is also the idea that they do not lay up or hoard anything; or that they cannot anticipate their own needs, but must receive from one day to another all that they want directly from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:27: Psa 36:6, Psa 136:25, Psa 145:15, Psa 145:16, Psa 147:9; Job 38:41; Luk 12:24-28
Geneva 1599
104:27 (o) These wait all upon thee; that thou mayest give [them] their meat in due season.
(o) God is a nourishing father, who provides for all creatures their daily foods.
John Gill
104:27 These wait all upon thee,.... Or "hope in thee" (s); not only the fishes of the sea, but the beasts of the field; for to them the psalmist returns, as Aben Ezra observes; to whom hope and expectation of their food and waiting for it at the hands of God, are ascribed; the allusion seems to be to tame creatures, who come at their certain times and wait on them that have been used to give them their food; and it may instruct us to wait on the Lord, as for our daily bread, so for our spiritual food, in prayer, and in public ordinances, where and from whom we may hope and expect to have it.
That thou mayest give them their meat in due season; or "in his time" (t); everyone in its own time, which is natural to them, and they have been used to; at which time the Lord gives it to them and they take it; it would be well if men would do so likewise, eat and drink in proper and due time, Eccles 10:17. Christ speaks a word in season to weary souls; his ministers give to everyone their portion of meat in due season; and a word spoken in due season, how good and sweet is it? Is 1:4.
(s) "sperant", Pagninus, Cocceius, Michaelis; "sperabunt", Montanus. (t) "in tempore suo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
Robert Jamieson, A. R. Fausset and David Brown
104:27 The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (Ps 13:1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.
103:27103:27: Ամենեքեան քեզ սպասեն, եւ դու տա՛ս կերակուր նոցա ՚ի ժամու։
27 Բոլորը քեզ են սպասում, որ նրանց ուտելիքը ժամանակին տաս:
27 Ամէնքը քեզի կը սպասեն, Որպէս զի իրենց կերակուրը ժամանակին տաս։
Ամենեքեան քեզ սպասեն, եւ դու տաս զկերակուր նոցա ի ժամու:

103:27: Ամենեքեան քեզ սպասեն, եւ դու տա՛ս կերակուր նոցա ՚ի ժամու։
27 Բոլորը քեզ են սպասում, որ նրանց ուտելիքը ժամանակին տաս:
27 Ամէնքը քեզի կը սպասեն, Որպէս զի իրենց կերակուրը ժամանակին տաս։
zohrab-1805▾ eastern-1994▾ western am▾
103:27103:27 Все они от Тебя ожидают, чтобы Ты дал им пищу их в свое время.
103:28 δόντος διδωμι give; deposit σου σου of you; your αὐτοῖς αυτος he; him συλλέξουσιν συλλεγω collect ἀνοίξαντος ανοιγω open up δέ δε though; while σου σου of you; your τὴν ο the χεῖρα χειρ hand τὰ ο the σύμπαντα συμπας fill; fulfill χρηστότητος χρηστοτης kindness
103:28. dante te illis colligent aperiente manum tuam replebuntur bonoWhat thou givest to them they shall gather up: when thou openest thy hand, they shall all be filled with good.
28. That thou givest unto them they gather; thou openest thine hand, they are satisfied with good.
These wait all upon thee; that thou mayest give [them] their meat in due season:

103:27 Все они от Тебя ожидают, чтобы Ты дал им пищу их в свое время.
103:28
δόντος διδωμι give; deposit
σου σου of you; your
αὐτοῖς αυτος he; him
συλλέξουσιν συλλεγω collect
ἀνοίξαντος ανοιγω open up
δέ δε though; while
σου σου of you; your
τὴν ο the
χεῖρα χειρ hand
τὰ ο the
σύμπαντα συμπας fill; fulfill
χρηστότητος χρηστοτης kindness
103:28. dante te illis colligent aperiente manum tuam replebuntur bono
What thou givest to them they shall gather up: when thou openest thy hand, they shall all be filled with good.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:28: That thou givest them they gather - All creatures are formed with such and such digestive organs, and the food proper for them is provided. Infinitely varied as are living creatures in their habits and internal economy, so are the aliments which God has caused the air, the earth, and the waters to produce.
Thou openest thine hand - An allusion to the act of scattering grain among fowls.
Albert Barnes: Notes on the Bible - 1834
104:28: That thou givest them they gather - What thou dost place before them they collect. They have no resources of their own. They can invent nothing; they cannot vary their food by art, as man does; they cannot make use of reason, as man does, or of skill, in preparing it, to suit and pamper the appetite. It comes prepared for them direct from the hand of God.
Thou openest thine hand - As one does who bestows a gift on another. The point in the passage is, that they receive it immediately from God, and that they are wholly dependent on him for it. They have not to labor to prepare it, but it is made ready for them, and they have only to gather it up. The allusion in the "language" may be to the gathering of manna in the wilderness, when it was provided by God, and people had only to collect it for their use. So it is with the brute creation on land and in the waters.
They are filled with good - They are "satiated" with good; that is, They are satisfied with what to them is good, or with what supplies their needs.
John Gill
104:28 That thou givest them they gather,.... What God bestows upon them as a bounty of Providence they take and make use of, and in their way thankfully, and without repining; some gather it up for immediate use and service, and not into barns; others gather it up for time to come, as the ant, Mt 6:26. Kimchi understands this of a time of scarcity, when they gather here a little and there a little; as he does the following clause of a time of plenty.
Thou openest thine hand, they are filled with good; God, in whose hand all things are, and from whence all things come, opens his hand of providence, and liberally and bountifully gives, as this phrase signifies, Deut 15:11 and all his creatures are filled with his good things to their satisfaction: and thus the spiritual food which he gives his people, they gather it by the hand of faith, as the Israelites gathered the manna in the wilderness every morning, and according to their eating, what was sufficient for them; and to whom he gives liberally, even all things richly to enjoy; all things pertaining to life and godliness; Christ, and all things along with him; abundance of grace here, and glory hereafter; and they are satisfied with his good things as with marrow and fatness.
103:28103:28: Տաս դու նոցա եւ կերակրին, բանաս զձեռն քո կերակրե՛ս զամենեսեան կամօք քովք[7415]։ [7415] Օրինակ մի.Զձեռն քո եւ լցուցանես զամենեսեան քաղցրութեան կամօք քովք։
28 Տալիս ես նրանց, ու նրանք կերակրւում են, բացում ես ձեռքդ եւ քո հաճութեամբ սնում բոլորին:
28 Դուն անոնց կու տաս ու անոնք կը հաւաքեն։Ձեռքդ կը բանաս ու բարութիւնով կը կշտանան։
Տաս դու նոցա եւ կերակրին, բանաս զձեռն քո, եւ կերակրես զամենեսեան կամովք քովք:

103:28: Տաս դու նոցա եւ կերակրին, բանաս զձեռն քո կերակրե՛ս զամենեսեան կամօք քովք[7415]։
[7415] Օրինակ մի.Զձեռն քո եւ լցուցանես զամենեսեան քաղցրութեան կամօք քովք։
28 Տալիս ես նրանց, ու նրանք կերակրւում են, բացում ես ձեռքդ եւ քո հաճութեամբ սնում բոլորին:
28 Դուն անոնց կու տաս ու անոնք կը հաւաքեն։Ձեռքդ կը բանաս ու բարութիւնով կը կշտանան։
zohrab-1805▾ eastern-1994▾ western am▾
103:28103:28 Даешь им принимают, отверзаешь руку Твою насыщаются благом;
103:29 ἀποστρέψαντος αποστρεφω turn away; alienate δέ δε though; while σου σου of you; your τὸ ο the πρόσωπον προσωπον face; ahead of ταραχθήσονται ταρασσω stir up; trouble ἀντανελεῖς ανταναιρεω the πνεῦμα πνευμα spirit; wind αὐτῶν αυτος he; him καὶ και and; even ἐκλείψουσιν εκλειπω leave off; cease καὶ και and; even εἰς εις into; for τὸν ο the χοῦν χους.1 dust αὐτῶν αυτος he; him ἐπιστρέψουσιν επιστρεφω turn around; return
103:29. abscondes vultum tuum et turbabuntur auferes spiritum eorum et deficient et in pulverem suum revertenturBut if thou turnest away thy face, they shall be troubled: thou shalt take away their breath, and they shall fail, and shall return to their dust.
29. Thou hidest thy face, they are troubled; thou takest away their breath they die, and return to their dust.
That thou givest them they gather: thou openest thine hand, they are filled with good:

103:28 Даешь им принимают, отверзаешь руку Твою насыщаются благом;
103:29
ἀποστρέψαντος αποστρεφω turn away; alienate
δέ δε though; while
σου σου of you; your
τὸ ο the
πρόσωπον προσωπον face; ahead of
ταραχθήσονται ταρασσω stir up; trouble
ἀντανελεῖς ανταναιρεω the
πνεῦμα πνευμα spirit; wind
αὐτῶν αυτος he; him
καὶ και and; even
ἐκλείψουσιν εκλειπω leave off; cease
καὶ και and; even
εἰς εις into; for
τὸν ο the
χοῦν χους.1 dust
αὐτῶν αυτος he; him
ἐπιστρέψουσιν επιστρεφω turn around; return
103:29. abscondes vultum tuum et turbabuntur auferes spiritum eorum et deficient et in pulverem suum revertentur
But if thou turnest away thy face, they shall be troubled: thou shalt take away their breath, and they shall fail, and shall return to their dust.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:29: Thou hidest thy face - If thou bring dearth or famine on the land, contagion in the air, or any destruction on the provision made by the waters, then beasts, fowl, and fish die, and are dissolved.
Albert Barnes: Notes on the Bible - 1834
104:29: Thou hidest thy face - As if God turned away from them; as if he was displeased with them; as if he withdrew from them the tokens of his friendship and favor.
They are troubled - They are confounded; they are overwhelmed with terror and amazement. The word "troubled" by no means conveys the sense of the original word - בהל bâ hal - which means properly to tremble; to be in trepidation; to be filled with terror; to be amazed; to be confounded. It is that kind of consternation which one has when all support and protection are withdrawn, and when inevitable ruin stares one in the face. So when God turns away, all their support is gone; all their resources "fail, and they must die." They are represented as conscious of this; or, this is what would occur if they were conscious.
Thou takest away their breath - Withdrawing that which thou gavest to them.
They die, and return to their dust - Life ends when thou dost leave them, and they return again to earth. So it is also with man. When God withdraws from him, nothing remains for him "but to die."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:29: hidest: Psa 30:7; Job 13:24, Job 34:29; Rom 8:20-22
thou takest: Psa 146:4; Job 34:14, Job 34:15; Ecc 12:7; Act 17:25
return: Psa 90:3; Gen 3:19
Geneva 1599
104:29 Thou (p) hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
(p) As by your presence all things have life; so if you withdraw your blessings they all perish.
John Gill
104:29 Thou hidest thy face, they are troubled,.... God may be said to hide his face from the creatures when he withholds their food from them, when there is a scarcity of provisions, a famine in the land; when there is no pasture for them to feed on, nor brooks of water to drink of; then are they troubled or perplexed, as in Joel 1:18 and know not what to do, nor where to go for help, but faint, and sink, and die. So in a spiritual sense when God hides his face from his people, removes his Shechinah, or divine Majesty and Presence, as the Targum here; and withdraws the influences of his grace and Spirit; or when they have no food for their souls, or what they have is not blessed, then are they troubled, Ps 30:7.
Thou takest away their breath, they die, and return to their dust; their original dust, from whence they sprung, as man himself does; the breath of all is from the Lord; he gives it to his creatures, and when he pleases he takes it away; and when he does, they die and become dust again.
John Wesley
104:29 Hidest - Withdrawest the care of thy providence.
103:29103:29: Դարձուցանես զերեսս քո ՚ի նոցանէ եւ խռովին, հանես զոգի ՚ի նոցանէն, պակասին եւ ՚ի հող դառնան[7416]։ [7416] Օրինակ մի.՚Ի նոցանէ, եւ սպառին... ՚ի նոցանէ, պակասեն եւ ՚ի հողս իւրեանց դառնան։
29 Երբ շրջում ես երեսդ նրանցից, խռովւում են նրանք, երբ նրանցից հանում ես նրանց շունչը, սպառւում եւ հող են դառնում:
29 Երբ քու երեսդ ծածկես՝ կը խռովին. Երբ անոնց հոգին առնես՝ կը մեռնին Եւ իրենց հողը կը դառնան։
Դարձուցանես զերեսս քո ի նոցանէ` եւ խռովին. հանես զոգի ի նոցանէ` պակասին եւ ի հող դառնան:

103:29: Դարձուցանես զերեսս քո ՚ի նոցանէ եւ խռովին, հանես զոգի ՚ի նոցանէն, պակասին եւ ՚ի հող դառնան[7416]։
[7416] Օրինակ մի.՚Ի նոցանէ, եւ սպառին... ՚ի նոցանէ, պակասեն եւ ՚ի հողս իւրեանց դառնան։
29 Երբ շրջում ես երեսդ նրանցից, խռովւում են նրանք, երբ նրանցից հանում ես նրանց շունչը, սպառւում եւ հող են դառնում:
29 Երբ քու երեսդ ծածկես՝ կը խռովին. Երբ անոնց հոգին առնես՝ կը մեռնին Եւ իրենց հողը կը դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
103:29103:29 скроешь лице Твое мятутся, отнимешь дух их умирают и в персть свою возвращаются;
103:30 ἐξαποστελεῖς εξαποστελλω send forth τὸ ο the πνεῦμά πνευμα spirit; wind σου σου of you; your καὶ και and; even κτισθήσονται κτιζω create; set up καὶ και and; even ἀνακαινιεῖς ανακαινιζω renew τὸ ο the πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land
103:30. emittes spiritum tuum et creabuntur et instaurabis faciem terraeThou shalt send forth thy spirit, and they shall be created: and thou shalt renew the face of the earth.
30. Thou sendest forth thy spirit, they are created; and thou renewest the face of the ground.
Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust:

103:29 скроешь лице Твое мятутся, отнимешь дух их умирают и в персть свою возвращаются;
103:30
ἐξαποστελεῖς εξαποστελλω send forth
τὸ ο the
πνεῦμά πνευμα spirit; wind
σου σου of you; your
καὶ και and; even
κτισθήσονται κτιζω create; set up
καὶ και and; even
ἀνακαινιεῖς ανακαινιζω renew
τὸ ο the
πρόσωπον προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
103:30. emittes spiritum tuum et creabuntur et instaurabis faciem terrae
Thou shalt send forth thy spirit, and they shall be created: and thou shalt renew the face of the earth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:30: Thou sendest forth thy spirit, they are created - יבראון yibbareun, "They are created again."
And thou renewest the face of the earth - Do not these words plainly imply a resurrection of the bodies which have died, been dissolved, or turned to dust? And is not the brute creation principally intended here? Is it not on this account it is said, Psa 104:31, "the glory of the Lord shall endure for ever, (לעולם leolam)," to be manifest in those times which are secret, when Jehovah himself shall rejoice in his works; when the brute creation shall be delivered from the bondage of its corruption? See the notes on Rom 8:19-23 (note).
Albert Barnes: Notes on the Bible - 1834
104:30: Thou sendest forth thy spirit, they are created - That is, New races are created in their place, or start up as if they were created directly by God. They derive their being from him as really as those did which were first formed by his hand, and the work of creation is constantly going on.
And thou renewest the face of the earth - The earth is not suffered to become desolate. Though one generation passes off, yet a new one is made in its place, and the face of the earth constantly puts on the aspect of freshness and newness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:30: sendest: Psa 33:6; Job 26:13, Job 33:4; Isa 32:14, Isa 32:15; Eze 37:9; Eph 2:1, Eph 2:4, Eph 2:5; Tit 3:5
renewest: Isa 65:17, Isa 66:22; Rev 21:5
Geneva 1599
104:30 Thou (q) sendest forth thy spirit, they are created: and thou renewest the face of the earth.
(q) As the death of creatures shows that we are nothing of ourselves: so their generation declares that we receive all things from our Creator.
John Gill
104:30 Thou sendest forth thy Spirit, they are created,.... Thy Holy Spirit, as the Targum, who was at first concerned in the creation of all things, the heavens and the earth, and man upon it, Gen 1:2, Job 26:13 which may be alluded to here; though it seems chiefly to intend the generation and production of creatures in the room of those that die off; that so their species may be preserved, and there may be a constant succession of them, as there is in all ages, Eccles 1:4.
And thou renewest the face of the earth; by a new set of creatures of all kinds being brought upon it to fill it. As there is also a daily renewing it every morning by the rising sun, giving fresh life and vigour to all created beings; and a yearly one every spring, when the face of all nature is renewed and revived. Jarchi and Arama understand it of the resurrection of the dead; this sense Kimchi mentions as an article of their faith, but not as the sense of the text. It may be applied to the renewing work of the Spirit of God in the souls of men, by whom they are made new, and by whom they are daily renewed in the Spirit of their minds. And there are particular seasons in which God sends forth his Spirit and renews the face of things in the world, and in his churches; upon the effusion of his Spirit in the first times of the Gospels, there was a new face of things, not only in the land of Judea, but throughout the whole Gentile world, where old things passed away, and all things became new; as in the latter day, when the Spirit shall be poured forth from on high, there will be a renewing of the face of the earth again; it will be filled with the knowledge of the Lord as the waters cover the sea; the kingdoms of it will become Christ's; new heavens and a new earth will be created, and Jerusalem will be made a rejoicing, and her people a joy, Is 65:17.
John Wesley
104:30 Spirit - That quickening power of God, by which he produces life in the creatures from time to time. For he speaks not here of the first creation, but of the continued production of living creatures. Created - Other living creatures are produced; the word created being taken in its largest sense for the production of things by second causes. Renewest - And thus by thy wise and wonderful providence thou preservest the succession of living creatures.
103:30103:30: Առաքես զոգի քո եւ ստանաս զնոսա, եւ նորոգես զերեսս երկրի[7417]։ [7417] Ոմանք.Առաքես զհոգի քո, ստանաս։
30 Ուղարկում ես քո շունչը եւ վերստեղծում նրանց, ու նորոգում երեսն երկրի:
30 Հոգիդ կը ղրկես ու անոնք կը ստեղծուին Ու երկրին երեսը կը նորոգես։
Առաքես զոգի քո եւ ստանաս զնոսա, եւ նորոգես զերեսս երկրի:

103:30: Առաքես զոգի քո եւ ստանաս զնոսա, եւ նորոգես զերեսս երկրի[7417]։
[7417] Ոմանք.Առաքես զհոգի քո, ստանաս։
30 Ուղարկում ես քո շունչը եւ վերստեղծում նրանց, ու նորոգում երեսն երկրի:
30 Հոգիդ կը ղրկես ու անոնք կը ստեղծուին Ու երկրին երեսը կը նորոգես։
zohrab-1805▾ eastern-1994▾ western am▾
103:30103:30 пошлешь дух Твой созидаются, и Ты обновляешь лице земли.
103:31 ἤτω ειμι be ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever εὐφρανθήσεται ευφραινω celebrate; cheer κύριος κυριος lord; master ἐπὶ επι in; on τοῖς ο the ἔργοις εργον work αὐτοῦ αυτος he; him
103:31. sit gloria Domini in sempiternum laetabitur Dominus in operibus suisMay the glory of the Lord endure for ever: the Lord shall rejoice in his works.
31. Let the glory of the LORD endure for ever; let the LORD rejoice in his works:
Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth:

103:30 пошлешь дух Твой созидаются, и Ты обновляешь лице земли.
103:31
ἤτω ειμι be
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
εὐφρανθήσεται ευφραινω celebrate; cheer
κύριος κυριος lord; master
ἐπὶ επι in; on
τοῖς ο the
ἔργοις εργον work
αὐτοῦ αυτος he; him
103:31. sit gloria Domini in sempiternum laetabitur Dominus in operibus suis
May the glory of the Lord endure for ever: the Lord shall rejoice in his works.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-35. Пусть будет слава Богу от всего Его творения, которое да радует Его своим благоговением ("да веселится") к Нему, как всемогущему существу, второе так заботится ("призирает") о нем (тварном) и Который так всемогущ, что может сотрясти и уничтожить землю и воздымить горы, т. е. образовать вулканы. Давид заключает псалом желанием, чтобы это слабое изображение величия Божия было угодно Ему, и чтобы нечистое, греховное исчезло с земли и не оскверняло святости творения.
Albert Barnes: Notes on the Bible - 1834
104:31: The glory of the Lord shall endure for ever - Margin, as in Hebrew, "shall be." It might be rendered, "Let the glory of the Lord be for ever," implying a strong desire that it should be so. But the language may denote a strong conviction that it would be so. The mind of the writer was filled with wonder at the beauty and variety of the works of God on the land, in the air, and in the waters; and he exclaims, with a heart full of admiration, that the glory of a Being who had made all these things could never cease, but must endure foRev_er. All the glory of man would pass away; all the monuments that he would rear would be destroyed; all the works of art executed by him must perish; but the glory of One who had made the earth, and filled it with such wonders, could not but endure foRev_er and ever.
The Lord shall rejoice in his works - See Gen 1:31. The idea here is, that God finds pleasure in the contemplation of his own works; in the beauty and order of creation; and in the happiness which he sees as the result of his work of creation. There is no impropriety in supposing that God finds pleasure in the manifestation of the wisdom, the power, the goodness, the mercy, and the love of his own glorious nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:31: The glory: Psa 102:16; Rom 11:36; Gal 1:5; Eph 3:21; Ti2 4:18; Heb 13:21; Pe1 5:11; Pe2 3:18; Rev 5:12, Rev 5:13
endure: Heb. be
rejoice: Gen 1:31; Exo 31:17; Isa 62:5, Isa 65:18, Isa 65:19; Jer 32:41; Zep 3:17; Luk 15:5, Luk 15:6, Luk 15:22-24
Carl Friedrich Keil and Franz Delitzsch
104:31
The poet has now come to an end with the review of the wonders of the creation, and closes in this seventh group, which is again substantially decastichic, with a sabbatic meditation, inasmuch as he wishes that the glory of God, which He has put upon His creatures, and which is reflected and echoed back by them to Him, may continue for ever, and that His works may ever be so constituted that He who was satisfied at the completion of His six days' work may be able to rejoice in them. For if they cease to give Him pleasure, He can indeed blot them out as He did at the time of the Flood, since He is always able by a look to put the earth in a tremble, and by a touch to set the mountains on fire (ותּרעד of the result of the looking, as in Amos 5:8; Amos 9:6, and ויעשׁנוּ of that which takes place simultaneously with the touching, as in Ps 144:5, Zech 9:5, cf. on Hab 3:10). The poet, however, on his part, will not suffer there to be any lack of the glorifying of Jahve, inasmuch as he makes it his life's work to praise his God with music and song (בּחיּי as in Ps 63:5, cf. Bar. 4:20, ἐν ταῖς ἡμέραις μου). Oh that this his quiet and his audible meditation upon the honour of God may be pleasing to Him (ערב על synonymous with טּוב על, but also שׁפר על, Ps 16:6)! Oh that Jahve may be able to rejoice in him, as he himself will rejoice in his God! Between "I will rejoice," Ps 104:34, and "He shall rejoice," Ps 104:31, there exists a reciprocal relation, as between the Sabbath of the creature in God and the Sabbath of God in the creature. When the Psalmist wishes that God may have joy in His works of creation, and seeks on his part to please God and to have his joy in God, he is also warranted in wishing that those who take pleasure in wickedness, and instead of giving God joy excite His wrath, may be removed from the earth (יתּמּוּ, cf. Num 14:35); for they are contrary to the purpose of the good creation of God, they imperil its continuance, and mar the joy of His creatures. The expression is not: may sins (חטּאים, as it is meant to be read in B. Berachoth, 10a, and as some editions, e.g., Bomberg's of 1521, actually have it), but: may sinners, be no more, for there is no other existence of sin than the personal one.
With the words Bless, O my soul, Jahve, the Psalm recurs to its introduction, and to this call upon himself is appended the Hallelujah which summons all creatures to the praise of God - a call of devotion which occurs nowhere out of the Psalter, and within the Psalter is found here for the first time, and consequently was only coined in the alter age. In modern printed copies it is sometimes written הללוּ־יהּ, sometimes הללוּ יהּ, but in the earlier copies (e.g., Venice 1521, Wittenberg 1566) mostly as one word הללוּיהּ.
(Note: More accurately הללוּיהּ with Chateph, as Jekuthil ha-Nakdan expressly demands. Moreover the mode of writing it as one word is the rule, since the Masora notes the הללוּ־יהּ, occurring only once, in Ps 135:3, with לית בטעם as being the only instance of the kind.)
In the majority of MSS it is also found thus as one word,
(Note: Yet even in the Talmud (J. Megilla i. 9, Sofrim v. 10) it is a matter of controversy concerning the mode of writing this word, whether it is to be separate or combined; and in B. Pesachim 117a Rab appeals to a Psalter of the school of Chabibi (תילי דבי חביבי) that he has seen, in which הללו stood in one line and יה in the other. In the same place Rab Chasda appeals to a תילי דבי רב חנין that he has seen, in which the Hallelujah standing between two Psalms, which might be regarded as the close of the Psalm preceding it or as the beginning of the Psalm following it, as written in the middle between the two (בעמצע פירקא). In the הלליה written as one word, יה is not regarded as strictly the divine name, only as an addition strengthening the notion of the הללו, as in במרחביה Ps 118:5; with reference to this, vide Geiger, Urschrift, S. 275.)
and that always with הּ, except the first הללוּיהּ which occurs here at the end of Ps 104, which has ה raphe in good MSS and old printed copies. This mode of writing is that attested by the Masora (vid., Baer's Psalterium, p. 132). The Talmud and Midrash observe this first Hallelujah is connected in a significant manner with the prospect of the final overthrow of the wicked. Ben-Pazzi (B. Berachoth 10a) counts 103 פרשׁיות up to this Hallelujah, reckoning Ps 1:1-6 and Ps 2:1-12 as one פרשׁת'.
John Gill
104:31 The glory of the Lord shall endure for ever,.... The glory which arises from the works of his hands, which is due unto him, and shall be given him; this is opposed to the perishing and fading glory of all created beings: and as Christ is the person spoken of throughout the whole psalm, this may be understood of his glory as the only begotten of the Father; and which is equal to his Father's glory, and is the same yesterday, today, and for ever; and of the glory of his office as Mediator: and of all his works of nature and grace, of creation and redemption: nor will there be creatures wanting, angels and men to glorify his name, to all eternity. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions render it as a prayer, "let the glory of the Lord be for ever"; or, let him be for ever glorified, on account of the perfections of his nature, and the works of his hands; as he will and ought to be.
The Lord shall rejoice in his works; being well pleased with them, as he was with the works of creation; they appearing, on a survey of them, to be all very good, Gen 1:31 so he rejoices in the sustaining and preservation of them; and the rather when he is glorified in them. And this should be a reason why glory should be given him, that he may rejoice in his works, and not be grieved, as he is sometimes said to be and to repent of his making them, Gen 6:6. Christ rejoices in the work of redemption, which he undertook and performed with pleasure; he rejoiced at the finishing it, and he rejoices in the application of it to his people and will rejoice in their complete enjoyment of it; they being the objects of his love, in whom he has an interest; whom he engaged for, are the purchase of his blood, and for whom he prays and intercedes; he rejoices in them as the work of his hands now; in their persons, who are his "hephzibah", in whom he delights; "his beulah", to whom he is married: he rejoices in his own grace wrought in them, and in the exercise of it on him; he rejoices over them to do them good, and never ceases doing good to them and for them.
John Wesley
104:31 Rejoice - Thus God advances the glory of his wisdom and power and goodness, in upholding the works of his hands from generation to generation, and he takes pleasure in the preservation of his works, as also in his reflection upon these works of his providence.
Robert Jamieson, A. R. Fausset and David Brown
104:31 While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (Ps 147:1).
103:31103:31: Եղիցին փառք Տեառն յաւիտեան, Տէր ուրա՛խ եղիցի յարարածս իւր։
31 Թող Տիրոջ փառքը յաւիտեան լինի, եւ Տէրն ուրախանայ իր արարածներով:
31 Տէրոջը փառքը յաւիտենական թող ըլլայ. Տէրը իր գործերուն վրայ թող ուրախանայ։
Եղիցին փառք Տեառն յաւիտեան, Տէր ուրախ եղիցի յարարածս իւր:

103:31: Եղիցին փառք Տեառն յաւիտեան, Տէր ուրա՛խ եղիցի յարարածս իւր։
31 Թող Տիրոջ փառքը յաւիտեան լինի, եւ Տէրն ուրախանայ իր արարածներով:
31 Տէրոջը փառքը յաւիտենական թող ըլլայ. Տէրը իր գործերուն վրայ թող ուրախանայ։
zohrab-1805▾ eastern-1994▾ western am▾
103:31103:31 Да будет Господу слава во веки; да веселится Господь о делах Своих!
103:32 ὁ ο the ἐπιβλέπων επιβλεπω look on ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ποιῶν ποιεω do; make αὐτὴν αυτος he; him τρέμειν τρεμω tremble ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even καπνίζονται καπνιζω smoke; smolder
103:32. qui respicit terram et tremet tangit montes et fumabuntHe looketh upon the earth, and maketh it tremble: he troubleth the mountains, and they smoke.
32. Who looketh on the earth, and it trembleth; he toucheth the mountains, and they smoke.
The glory of the LORD shall endure for ever: the LORD shall rejoice in his works:

103:31 Да будет Господу слава во веки; да веселится Господь о делах Своих!
103:32
ο the
ἐπιβλέπων επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ποιῶν ποιεω do; make
αὐτὴν αυτος he; him
τρέμειν τρεμω tremble
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
καπνίζονται καπνιζω smoke; smolder
103:32. qui respicit terram et tremet tangit montes et fumabunt
He looketh upon the earth, and maketh it tremble: he troubleth the mountains, and they smoke.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. 32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. 33 I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being. 34 My meditation of him shall be sweet: I will be glad in the LORD. 35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
The psalmist concludes this meditation with speaking,
I. Praise to God, which is chiefly intended in the psalm.
1. He is to be praised, (1.) As a great God, and a God of matchless perfection: The glory of the Lord shall endure for ever, v. 31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness. (2.) As a gracious God: The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he saw every thing that he had made, and behold it was very good, and rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his gifts and callings are without repentance. (3.) As a God of almighty power (v. 32): He looks on the earth, and it trembles, as unable to bear his frowns--trembles, as Sinai did, at the presence of the Lord. He touches the hills, and they smoke. The volcanoes, or burning mountains, such as Ætna, are emblems of the power of God's wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm? Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner take pleasure in those that fear him and that tremble at his word.
2. The psalmist will himself be much in praising him (v. 33): "I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as my God, a God in covenant with me, and this not now only, but as long as I live, and while I have my being." Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company.
II. Joy to himself (v. 34): My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: "I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will rejoice in the Lord always and in him only." All my joys shall centre in him, and in him they shall be full.
III. Terror to the wicked (v. 35): Let the sinners be consumed out of the earth; and let the wicked be no more. 1. Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty. 2. Those that rebel against the light of such convincing evidence of God's being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out. 3. Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: "While sinners are consumed out of the earth, let my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When the wicked are no more I hope to be praising God world without end; and therefore, Praise you the Lord; let all about me join with me in praising God. Hallelujah; sing praise to Jehovah." This is the first time that we meet with Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New-Testament Babylon is consumed, this is the burden of the song, Hallelujah, Rev. xix. 1, 3, 4, 6.
Adam Clarke: Commentary on the Bible - 1831
104:32: He looketh on the earth - Even the look of God terrifies all created nature!
He toucheth the hills - So easy is it for God to burn up the earth and the worlds thereof, that even his touch kindles the mountains into flames! See Etna, Vesuvius, Stromboli, etc.; these are ignited by the touch of God. How majestic are these figures!
The renewal of the earth, and re-creation of deceased animals, shall take place when he shall shake terribly the heavens and the earth; when they shall be wrapped together as a scroll, and the earth and its works be dissolved, that is, after the general convulsion and conflagration of the world.
Albert Barnes: Notes on the Bible - 1834
104:32: He looketh on the earth, and it trembleth - There is great sublimity in this expression, as indicating the power and the majesty of God. He has only to "look" upon his works, and they stand in awe and tremble. The most mighty and fearful convulsions of nature occur as if they were the mere effect of God's "looking" on the earth. Compare Hab 3:10 - "The mountains saw thee, and they trembled."
He toucheth the hills, and they smoke - That is, as Mount Sinai did when God came down upon it. Exo 19:18. It is as if the hills were conscious of his presence, and were awed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:32: looketh: Psa 77:16, Psa 97:4, Psa 97:5, Psa 114:7; Isa 64:2; Jer 4:23-26, Jer 5:22; Amo 8:8; Nah 1:5, Nah 1:6; Hab 3:5, Hab 3:6, Hab 3:10; Rev 20:11
he toucheth: Psa 50:3, Psa 144:5; Exo 19:18; Isa 64:1, Isa 64:2; Rev 19:3
Geneva 1599
104:32 He looketh on the earth, and it trembleth: he toucheth the hills, and they (r) smoke.
(r) God's merciful face gives strength to the earth, but his severe countenance burns the mountains.
John Gill
104:32 He looketh on the earth, and it trembleth,.... As Sinai did when he descended on it, Ps 68:8, to which the allusion seems to be; and a look from him, a severe one, a frowning one, will make the inhabitants of the earth to tremble; a providential look, sending famine, pestilence or the sword among them. A displeased look will make the hearts of his own children tremble, as no doubt Peter's did, when the Lord looked upon him, and he remembered his word; and if a look, much more a word, an awful word, as his voice in the law, pronouncing such cursed as keep it not; and especially the tremendous sentence he will pronounce on the wicked at the last day,
go, ye cursed, &c. and if a look and a word are so terrible, what will be the lighting down of his arm, with the indignation of his anger upon those who have refused to give him glory? For the words seem to carry in them a reason why he should be glorified, taken from the consequence of not glorifying him, who has such a majesty in his looks, such a terror in his countenance, and such power in his hands.
He toucheth the hills, and they smoke; as Sinai likewise did, when he was upon it, Ex 19:18, and as other hills do, when touched with lightning; the tops of mountains, the higher they are, the sooner and the more they smoke (u). God, with a touch of his hand, can set mountains on fire, open "volcanos", and cause them to burn for years together; as Etna, Vesuvius, Hecla, and others: and how easily can he set on fire the course of nature, burn the world, and all that is in it! It is but touching it, and it takes fire immediately: this he can as easily do as a man can light a torch or a candle; and as easily can he destroy sinners with the fire of his wrath, or cast them into everlasting fire, with the devil and his angels, which will burn to the lowest hell; and what are hills and mountains, or the greatest personages on earth, if he does but touch them, or lay his hand upon them in wrath? They are crushed as the moth; they are nothing before our great Zerubbabel.
(u) "Montis vicina cacumina coelo----Tanto "magis edita fumant", Lucret. de Rerum Natura, l. 6. v. 458, 459.
John Wesley
104:32 He looketh - This is a farther illustration of God's powerful providence: as when he affords his favour to creatures, they live and thrive, so on the contrary, one angry look or touch of his upon the hills or earth, makes them tremble and smoke, as Sinai did when God appeared in it.
103:32103:32: Ո հայի՛ յերկիր եւ տայ դողալ սմա, մերձի ՚ի լերինս եւ ծխեսցին[7418]։ [7418] Ոմանք.՚Ի լերինս՝ եւ ծխին։
32 Նա նայում է երկրին ու դող պատճառում նրան, մերձենում լեռներին՝ եւ նրանք ծուխ են արձակում:
32 Երկրի վրայ կը նայի ու ան կը դողայ. Լեռներուն կը դպչի եւ անոնք կը մխան։
Ո հայի յերկիր եւ տայ դողալ սմա, մերձի ի լերինս եւ ծխեսցին:

103:32: Ո հայի՛ յերկիր եւ տայ դողալ սմա, մերձի ՚ի լերինս եւ ծխեսցին[7418]։
[7418] Ոմանք.՚Ի լերինս՝ եւ ծխին։
32 Նա նայում է երկրին ու դող պատճառում նրան, մերձենում լեռներին՝ եւ նրանք ծուխ են արձակում:
32 Երկրի վրայ կը նայի ու ան կը դողայ. Լեռներուն կը դպչի եւ անոնք կը մխան։
zohrab-1805▾ eastern-1994▾ western am▾
103:32103:32 Призирает на землю, и она трясется; прикасается к горам, и дымятся.
103:33 ᾄσω αδω sing τῷ ο the κυρίῳ κυριος lord; master ἐν εν in τῇ ο the ζωῇ ζωη life; vitality μου μου of me; mine ψαλῶ ψαλλω play τῷ ο the θεῷ θεος God μου μου of me; mine ἕως εως till; until ὑπάρχω υπαρχω happen to be; belong
103:33. cantabo Domino in vita mea psallam Deo quamdiu sumI will sing to the Lord as long as I live: I will sing praise to my God while I have my being.
33. I will sing unto the LORD as long as I live: I will sing praise to my God while I have any being.
He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke:

103:32 Призирает на землю, и она трясется; прикасается к горам, и дымятся.
103:33
ᾄσω αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
τῇ ο the
ζωῇ ζωη life; vitality
μου μου of me; mine
ψαλῶ ψαλλω play
τῷ ο the
θεῷ θεος God
μου μου of me; mine
ἕως εως till; until
ὑπάρχω υπαρχω happen to be; belong
103:33. cantabo Domino in vita mea psallam Deo quamdiu sum
I will sing to the Lord as long as I live: I will sing praise to my God while I have my being.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:33: I will sing unto the Lord - The psalmist exulting in the glorious prospect of the renovation of all things, breaks out in triumphant anticipation of the great event, and says, I will sing unto the Lord בחיי bechaiyai, with my lives, the life that I now have, and the life that I shall have hereafter.
I will sing praise to my God - בעודי beodi, "in my eternity;" my going on, my endless progression. What astonishing ideas! But then, how shall this great work be brought about? and how shall the new earth be inhabited with righteous spirits only? The answer is,
Albert Barnes: Notes on the Bible - 1834
104:33: I will sing unto the Lord as long as I live - That is, I will continue to praise him; I will never cease to adore him. The result of the psalmist's meditations on the wonderful works of God is to awaken in his mind a desire to praise God foRev_er. He is so filled with a sense of his greatness and glory that he sees that there would be occasion for eternal praise; or that the reason for praise could never be exhausted. He who has any proper sense of the greatness, the majesty, and the glory of God "intends" to praise him foRev_er. He sees that there is enough in the character of God to demand eternal praise, and he does not anticipate that a period can ever occur in all the future when he will feel that the causes for praise have come to an end, or when his heart will be indisposed to celebrate that praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:33: Psa 63:4, Psa 145:1, Psa 145:2, Psa 146:2
John Gill
104:33 I will sing unto the Lord as long as I live,.... Or, "in my life or lives (w)", throughout the whole of it. This was what the psalmist determined to do, let others do what they would; even sing songs of praise to the Lord; since he was the God of his life, who had fed him all his life long; from whom he had all the mercies of life, and by whom he had been followed with goodness and mercy all his days, and on whom his life and the comforts of it depended.
I will sing praise unto my God while I have my being: because he lived, and moved, and had his being in him; and it was continued to him, and he was upheld in it; and not only for his being, but for his well being; as for his temporal, so for his spiritual mercies, which he had from him as his God, as his covenant God; such as peace, pardon, righteousness, and eternal life: a view of God as our own God, such a view as Thomas had of Christ, when he said, "my Lord, and my God", is enough to make a man sing; and when the psalmist says he would do this as long as he lived and had a being, this is not to be understood as if this work would end with his life, or that he had no thought of praising him hereafter; but it signifies his constancy in this employment, while in the land of the living; knowing that in the grave he could not praise the Lord with his bodily organs as now; though he knew that this would be his eternal employ in the world of spirits, in his soul, during its separate state, and in soul and body after the resurrection.
(w) "in vita mea", V. L. Pagninus; "in vitis meis", Montanus.
103:33103:33: Օրհնեցից զՏէր ՚ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես։
33 Պիտի օրհնեմ Տիրոջն իմ կեանքում, սաղմոս պիտի երգեմ իմ Աստծուն՝ քանի դեռ կամ:
33 Տէրոջ պիտի երգեմ բոլոր կեանքիս մէջ. Սաղմոս պիտի ըսեմ իմ Աստուծոյս՝ քանի որ ողջ եմ։
Օրհնեցից զՏէր ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես:

103:33: Օրհնեցից զՏէր ՚ի կեանս իմ, սաղմոս ասացից Աստուծոյ իմոյ մինչեւ եմ ես։
33 Պիտի օրհնեմ Տիրոջն իմ կեանքում, սաղմոս պիտի երգեմ իմ Աստծուն՝ քանի դեռ կամ:
33 Տէրոջ պիտի երգեմ բոլոր կեանքիս մէջ. Սաղմոս պիտի ըսեմ իմ Աստուծոյս՝ քանի որ ողջ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
103:33103:33 Буду петь Господу во {всю} жизнь мою, буду петь Богу моему, доколе есмь.
103:34 ἡδυνθείη ηδυνω he; him ἡ ο the διαλογή διαλογη of me; mine ἐγὼ εγω I δὲ δε though; while εὐφρανθήσομαι ευφραινω celebrate; cheer ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master
103:34. placeat ei eloquium meum ego autem laetabor in DominoLet my speech be acceptable to him: but I will take delight in the Lord.
34. Let my meditation be sweet unto him: I will rejoice in the LORD.
I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being:

103:33 Буду петь Господу во {всю} жизнь мою, буду петь Богу моему, доколе есмь.
103:34
ἡδυνθείη ηδυνω he; him
ο the
διαλογή διαλογη of me; mine
ἐγὼ εγω I
δὲ δε though; while
εὐφρανθήσομαι ευφραινω celebrate; cheer
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
103:34. placeat ei eloquium meum ego autem laetabor in Domino
Let my speech be acceptable to him: but I will take delight in the Lord.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
104:34: My meditation of him shall be sweet - That is, I will find pleasure in meditating on his character and works. See the notes at Psa 1:2. It is one of the characteristics of true piety that there is a "disposition" to think about God; that the mind is "naturally" drawn to that subject; that it does not turn away from it, when it is suggested; that this fills up the intervals of business in the day-time, and that it occupies the mind when wakeful at night. Psa 63:6. It is also a characteristic of true piety that there is "pleasure" in such meditations; happiness in thinking of God. The sinner has no such pleasure. The thought of God is painful to him; he does not desire to have it suggested to him; he turns away from it, and avoids it. Compare the notes at Isa 30:11. It is one of the evidences of true piety when a man "begins" to find pleasure in thinking about God; when the subject, instead of being unpleasant to him, becomes pleasant; when he no longer turns away from it, but is sensible of a desire to cherish the thought of God, and to know more of him.
I will be glad in the Lord - That is, I will rejoice that there is such a Being; I will seek my happiness in him as my God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:34: meditation: Psa 1:2, Psa 63:5, Psa 63:6, Psa 77:12, Psa 119:15, Psa 119:16, Psa 119:111, Psa 119:127, Psa 119:128, Psa 119:167, Psa 139:17, Psa 139:18; Pro 24:14
I will be: Psa 32:11; Hab 3:17, Hab 3:18; Luk 1:47; Phi 4:4
John Gill
104:34 My meditation of him shall be sweet,.... Of the glories, excellencies, and perfections of his person; of his offices, as Mediator, King, Priest, and Prophet, the Saviour and Redeemer; of his works of creation, providence, and redemption; of his word, the blessed truths and comfortable doctrines of it; of his providential dispensations, and gracious dealings with his people in the present state; which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition,
"let my meditation be sweet before him;''
that is, grateful and acceptable to him: or, as the Septuagint and Vulgate Latin versions, "let my speech", discourse, colloquy, address in prayer; see Ps 141:2, or, "let my praise", so the Arabic and Syriac versions: the spiritual sacrifices both of prayer and praise are acceptable to God through Christ; and the speech of the church, and every believer, whether in the one way or the other, is sweet to Christ, very pleasant and delightful to him, Song 2:14.
I will be glad in the Lord: the Targum is,
"in the Word of the Lord;''
in the essential Word, the Lord Jesus Christ; in his person, the greatness, glory, beauty, and fulness of it; in his righteousness, its purity, perfection, and perpetuity; in his salvation, being so suitable, complete, and glorious.
103:34103:34: Քաղցր եղիցի նմա օրհնութիւն իմ, եւ ես ուրախ եղէց ՚ի Տէր։
34 Օրհնութիւնն իմ քաղցր կը լինի նրան, եւ ես կ’ուրախանամ Տիրոջով:
34 Անոր վրայով իմ մտածութիւնս քաղցր պիտի ըլլայ։Ես Տէրոջմով պիտի ուրախանամ։
[637]Քաղցր եղիցի նմա օրհնութիւն`` իմ, եւ ես ուրախ եղէց ի Տէր:

103:34: Քաղցր եղիցի նմա օրհնութիւն իմ, եւ ես ուրախ եղէց ՚ի Տէր։
34 Օրհնութիւնն իմ քաղցր կը լինի նրան, եւ ես կ’ուրախանամ Տիրոջով:
34 Անոր վրայով իմ մտածութիւնս քաղցր պիտի ըլլայ։Ես Տէրոջմով պիտի ուրախանամ։
zohrab-1805▾ eastern-1994▾ western am▾
103:34103:34 Да будет благоприятна Ему песнь моя; буду веселиться о Господе.
103:35 ἐκλίποισαν εκλειπω leave off; cease ἁμαρτωλοὶ αμαρτωλος sinful ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even ἄνομοι ανομος lawless ὥστε ωστε as such; that μὴ μη not ὑπάρχειν υπαρχω happen to be; belong αὐτούς αυτος he; him εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master
103:35. deficiant peccatores de terra et impii ultra non sint benedic anima mea DominoLet sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.
35. Let sinners be consumed out of the earth, and let the wicked be no more. Bless the LORD, O my soul. Praise ye the LORD.
My meditation of him shall be sweet: I will be glad in the LORD:

103:34 Да будет благоприятна Ему песнь моя; буду веселиться о Господе.
103:35
ἐκλίποισαν εκλειπω leave off; cease
ἁμαρτωλοὶ αμαρτωλος sinful
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἄνομοι ανομος lawless
ὥστε ωστε as such; that
μὴ μη not
ὑπάρχειν υπαρχω happen to be; belong
αὐτούς αυτος he; him
εὐλόγει ευλογεω commend; acclaim
ο the
ψυχή ψυχη soul
μου μου of me; mine
τὸν ο the
κύριον κυριος lord; master
103:35. deficiant peccatores de terra et impii ultra non sint benedic anima mea Domino
Let sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
104:35: Let the sinners be consumed out of the earth, and let the wicked be no more - Or, He shall consume the wicked and ungodly, till no more of them be found. Then the wicked shall be turned into hell, with all the nations that forget God. No wonder, with these prospects before his eyes, he cries out, "Bless Jehovah, O my soul! Hallelujah!" And ye that hear of these things, bless the Lord also.
Albert Barnes: Notes on the Bible - 1834
104:35: Let the sinners be consumed out of the earth - Compare Psa 37:38. This might with propriety be rendered, "Consumed are the sinners out of the earth," expressing a fact and not a desire; and it may have been prompted by the feeling of the psalmist that such an event would occur; that is, that the time would come when sin would no more abound, but when the world would be filled with righteousness, and all the dwellers on the earth would praise God. The word translated "consumed" - from תמם tâ mam - means properly to complete, to perfect, to finish, to cease. It does not mean "consume" in the sense of being burned up - as our word means - or destroyed, but merely to come to an end, to cease, to pass away: that is; Let the time soon come - or, the time will soon come - when there will be no sinners on the earth, but when all the inhabitants of the earth will worship and honor God. The "connection" here seems to be this: The psalmist was himself so filled with the love of God, and with admiration of his works, that he desired that all might partake of the same feeling; and he looked forward, therefore, as those who love God must do, to the time when all the dwellers on earth would see his glory, and when there should be none who did not adore and love him. All that is "fairly" implied in the wish of the psalmist here would be accomplished if all sinners were converted, and if, in that sense, there were to be no more transgressors in the world.
And let the wicked be no more - Let there not be anymore wicked persons; let the time come when there shall be no bad people on the earth, but when all shall be righteous. In this prayer all persons could properly unite.
Bless thou the Lord, O my soul - The psalm closes (as Ps. 103 does) as it began. The psalmist commenced with the expression of a purpose to bless God; it closes with the same purpose, confirmed by a survey of the wonderful works of God.
Praise ye the Lord - Hebrew, Hallelu-jah. The psalmist expresses the earnest desire of a truly pious heart (in looking upon a world so beautiful, so varied in its works, so full of the expressions of the wisdom and goodness of God - a world where all the inferior creation so completely carries out the purpose of the Creator), that man, the noblest of all the works of God, might unite with the world around and beneath him in carrying out the great purpose of the creation - so that he might, in his own proper place, and according to the powers with which he is endowed, acknowledge God. How beautiful - how sublime - would be the spectacle on earth, if man accomplished the purpose of his creation, and filled his place, as well as the springs, the hills, the trees, the fowls, the wild goats, the moon, the sun, the young lions, and the inhabitants of the "great and wide sea" do in their spheres! Oh, come the time when on earth there shall be harmony in all the works of God, and when all creatures here shall carry out the purpose which was contemplated when God called the earth into existence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
104:35: sinners: Psa 1:4, Psa 37:38, Psa 59:13, Psa 68:1, Psa 68:2, Psa 73:27, Psa 101:8; Jdg 5:31; Pro 2:22; Rev 19:1, Rev 19:2
Bless: Psa 104:1, Psa 103:1, Psa 103:2, Psa 103:22
Geneva 1599
104:35 Let the sinners be (s) consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
(s) Who infect the world, and so cause it to be that God cannot rejoice in his work.
John Gill
104:35 Let the sinners be consumed out of the earth,.... Not in common, for all men are sinners, even good men are not without sin; but notorious sinners, whose lives are one continued series and course of sinning; such as will not have Christ to reign over them, and do not give him the glory due unto him; particularly antichrist, the man of sin, and his followers; they that worship the beast and his image: these will be consumed with the breath of his mouth, and with the brightness of his coming, and will perish out of his land, Th2 2:3.
And let the wicked be no more; as the wicked one, antichrist, will be no more when consumed; there will never rise another, when the beast and false prophet are taken and cast alive into the lake of fire; there will no more of the antichristian party remain, the remnant of them will be slain with the sword; after the battle of Armageddon, there will be none left of the followers of antichrist, nor any ever rise up any more.
Bless thou the Lord, O my soul; as for his mercies, spiritual and temporal, so for the destruction of all his enemies. The psalm begins and ends alike as the preceding.
Praise ye the Lord, or hallelujah: this is the first time this word is used in this book of Psalms, though frequently afterwards: and it is observable that it is only used, in the New Testament, at the prophecy of the destruction of antichrist, Rev_ 19:1 which may serve to confirm the sense before given; and is to be considered as a call upon the saints to praise the Lord, on account of his righteous judgments on his and his church's enemies; so Aben Ezra.
John Wesley
104:35 Praise ye the Lord - Heb. Hallelujah. This is the first time that this word occurs. And it comes in here on occasion of the destruction of the wicked. And the last time it occurs, Rev_ 19:1, Rev_ 19:3-4, Rev_ 19:6, it is on a like occasion, the destruction of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
104:35 Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.
Praise ye the Lord--The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.
103:35103:35: Պակասեսցին մեղաւորք յերկրէ, ամպարիշտք մի՛ եւս գտցին ՚ի նմա. օրհնեա՛ անձն իմ զՏէր[7419]։ Տունք. լդ̃։[7419] Ոմանք.Եւ ամբարիշտք մի՛ եւս գտցին ՚ի սմա։
35 Թող մեղաւորները պակասեն աշխարհից, եւ ամբարիշտներ թող չգտնուեն նրա մէջ: Հոգի՛դ իմ, օրհնի՛ր Տիրոջը: Ալէլուիա:
35 Մեղաւորները աշխարհէն թող պակսին Ու ամբարիշտները ոչնչանան։Օրհնէ՛ Տէրը, ո՛վ իմ անձս։ Ալէլուիա՜։
Պակասեսցին մեղաւորք յերկրէ, եւ ամպարիշտք մի՛ եւս գտցին ի նմա: Օրհնեա, անձն իմ, զՏէր: Ալէլուիա:

103:35: Պակասեսցին մեղաւորք յերկրէ, ամպարիշտք մի՛ եւս գտցին ՚ի նմա. օրհնեա՛ անձն իմ զՏէր[7419]։ Տունք. լդ̃։
[7419] Ոմանք.Եւ ամբարիշտք մի՛ եւս գտցին ՚ի սմա։
35 Թող մեղաւորները պակասեն աշխարհից, եւ ամբարիշտներ թող չգտնուեն նրա մէջ: Հոգի՛դ իմ, օրհնի՛ր Տիրոջը: Ալէլուիա:
35 Մեղաւորները աշխարհէն թող պակսին Ու ամբարիշտները ոչնչանան։Օրհնէ՛ Տէրը, ո՛վ իմ անձս։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
103:35103:35 Да исчезнут грешники с земли, и беззаконных да не будет более. Благослови, душа моя, Господа! Аллилуия!
Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD:

103:35 Да исчезнут грешники с земли, и беззаконных да не будет более. Благослови, душа моя, Господа! Аллилуия!
ru▾