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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом в еврейской Библии не имеет никакого надписания, у 7:0-ти же и в Вульгате надписывается богослужебным термином "аллилуия", вошедшим в употребление не ранее времени последних царей Иудейских. Этот псалом излагает историю водительства Богом еврейского народа, заканчивая ее изложением факта изведения из Египта. Следующий, 105: псалом, начиная с последнего факта, продолжает дальнейшую историю описанием странствования евреев по пустыне, завоевания Палестины, поселения в ней и дальнейшей его судьбы до того момента, когда евреи были рассеяны среди народов, от какового рассеяния писатель и молит Бога освободить свой народ. Таким образом 105: Пс является по своему содержанию продолжением 104: Пс; если же к этому прибавить, что и язык, слог обоих псалмов одинаков, то писателем должно быть признано одно лицо. О времени происхождения псалма довольно ясно свидетельствуют и места из содержания 105: Пс, где, напр., писатель молит Господа "посетить спасением народ" еврейский (CV:4) и "собрать его от народов", среди которых он был рассеян (CV:47:). Такое же рассеяние было одно - время вавилонского плена. Так как еврейский народ изображается здесь хотя и плененным, но ожидающим себе милость Господа (CV:44-45), то и написан псалом, вероятно, тогда, когда надежда на возвращение евреев подновилась в народе: может быть, что это было при наступлении мидо-персидского владычества. Свидетельство кн. Паралипоменон (1: Пар XVI:8: и сл. ст.), которая приводит первые 15: стихов 104: Пес некоторым их вариантом, как петые Давидом при перенесении Кивота Завета, как мы уже говорили (см. введение к Пс 95), не может быть понимаемо как точное историческое свидетельство и потому не опровергает происхождения этого псалма в указанное нами время.

Кто был писателем псалма, точно указать нет данных.

Славьте Господа среди народов и всегда ищите лица Его (1-4). Вспоминайте сыны Иакова, о тех знамениях и чудесах, которые Он изливал на семя Авраамово (5-7). Он хранит и блюдет завет, данный Аврааму и всему Израилю когда назначил в удел им землю Ханаанскую (8-11). Когда за своей малочисленностью они, патриархи, вели кочевой образ жизни, Господь никому не позволял обижать их (12-16). Во время наступившего голода, когда преданный в Египет Иосиф был поставлен над всем владением фараона, переселился Иаков в землю Хамову (17:-23). Бог размножил народ Свой, но египтяне стали теснить его и Господь послал Моисея, который грозными чудесами устрашил притеснителей, они отпустили евреев (24-38). В дальнейшем странствовании Господь неоднократно совершал чудесные дела для них и вселил их в землю народов, чтобы они "соблюдали уставы Его и хранили законы Его" (39-45).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts--so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, 1 Chron. xvi. 7, &c. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (ver. 1-7) and the history itself in several articles. I. God's covenant with the patriarchs, ver. 8-11. II. His care of them while they were strangers, ver. 12-15. III. His raising up Joseph to be the shepherd and stone of Israel, ver. 16-22. IV. The increase of Israel in Egypt and their deliverance out of Egypt, ver. 23-38. V. The care he took of them in the wilderness and their settlement in Canaan, ver. 39-45. In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old-Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples.
Adam Clarke: Commentary on the Bible - 1831
An exhortation to praise God for his wondrous works, Psa 105:1-5; his goodness to Abraham, Isaac, and Jacob, Psa 105:6-16; to Joseph in Egypt, Psa 105:17-22; to Israel in Egypt, Psa 105:23-25; to Moses in the same land, Psa 105:26; the plagues sent on the Egyptians, Psa 105:27-36; the deliverance of the Israelites out of Egypt, Psa 105:37, Psa 105:38; how he supported them in the wilderness, Psa 105:39-43; and brought them into Canaan, Psa 105:44, Psa 105:45.
We find several verses of this Psalm in 1 Chronicles 16, from which it is evident that David was the author of the principal part of it: but it was probably enlarged and sung at the restoration of the people from the Babylonish captivity. The hallelujah which terminates the preceding Psalm, is made the title of this by the Vulgate, Septuagint, Ethiopic, and Arabic: but it has no title either in the Hebrew or Chaldee. The Syriac considers it a paraphrase on the words, "Fear not, Jacob, to go down into Egypt; and teach us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us." The Psalm is a history of God's dealings with Abraham and his posterity, till their settlement in the promised land.
Albert Barnes: Notes on the Bible - 1834
105:0: The author of this psalm is unknown, as is the occasion on which it was composed. It resembles the seventy-eighth psalm in the fact that both are of an historical nature, recounting the dealings of God with his people in their deliverance from the bondage in Egypt. The object of the former psalm however, seems to have been "to recall the nation from their sins," and to vindicate the dealings of God with the Hebrews in his arrangements for their government, or in the change of the administration, by giving the government to the tribe of Judah under David, rather than to Ephraim; the object of this psalm is "to excite the people to gratitude" by the remembrance of the goodness of God to the people in former times. Accordingly this psalm is occupied with recounting the mercies of God - his various acts of intervention in their history - all apppealing to the nation to cherish a grateul remembrance of those acts, and to love and praise him.
The first sixteen verses of the psalm are substantially the same as the first part of the psalm composed by David when he brought up the ark, as recorded in Ch1 16:8-22. But at that point the resemblance ceases. Probably the author of this psalm found in the one composed by David what was suitable to the occasion on which this was composed, and adopted it without any material change. In the remainder of the psalm, he has simply carried out in the history of the Jews what was suggested by David in the psalm in 1 Chr. 16, and has applied the idea to the other events of the Jewish history, as furnishing a ground of praise. The psalm is a mere summary of the principal events of that history to the time when the people entered the promised land - as laying the foundation of praise to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 105:1, An exhortation to praise God, and to seek out his works; Psa 105:7, The story of God's providence over Abraham; Psa 105:16, over Joseph; Psa 105:23, over Jacob in Egypt; Psa 105:26, over Moses delivering the Israelites; Psa 105:37, over the Israelites brought out of Egypt, fed in the wilderness, and planted in Canaan.
Carl Friedrich Keil and Franz Delitzsch

Thanksgiving Hymn in Honour of God Who Is Attested in the Earliest History of Israel
We have here another Psalm closing with Hallelujah, which opens the series of the Hodu-Psalms. Such is the name we give only to Psalms which begin with הודו (Ps 105, Ps 107, Ps 118, Ps 136), just as we call those which begin with הללויה (Ps 106, Ps 111:1, Ps 117:1-2, Ps 135, Ps 146:1) Hallelujah-Psalms (alleluiatici). The expression להלּל וּלהודות, which frequently occurs in the books of Chronicles, Ezra, and Nehemiah, points to these two kinds of Psalms, or at least to their key-notes.
The festival song which David, according to 1Chron 16:7, handed over to Asaph and his brethren for musical execution at the setting down of the Ark and the opening of divine service on Zion, is, so far as its first part is concerned (1Chron 16:8-22), taken from our Psalm (Ps 105:1), which is then followed by Ps 96:1-13 as a second part, and is closed with Ps 106:1, Ps 106:47-48. Hitzig regards the festival song in the chronicler as the original, and the respective parallels in the Psalms as "layers or shoots." "The chronicler," says he, "there produces with labour, and therefore himself seeking foreign aid, a song for a past that is dead." But the transition from Ps 105:22 to Ps 105:23 and from Ps 105:33 to Ps 105:34, so devoid of connection, the taking over of the verse out of Ps 106 referring to the Babylonian exile into Ps 105:35, and even of the doxology of the Fourth Book, regarded as an integral part of the Psalm, into Ps 105:36, refute that perversion of the right relation which has been attempted in the interest of the Maccabaean Psalms. That festival song in the chronicler, as has been shown again very recently by Riehm and Kצhler, is a compilation of parts of songs already at hand, arranged for a definite purpose. Starting on the assumption that the Psalms as a whole are Davidic (just as all the Proverbs are Salomonic), because David called the poetry of the Psalms used in religious worship into existence, the attempt is made in that festival song to represent the opening of the worship on Zion, at that time in strains belonging to the Davidic Psalms.
So far as the subject-matter is concerned, Psalms 105 attaches itself to the Asaph Ps 78, which recapitulates the history of Israel. The recapitulation here, however, is made not with any didactic purpose, but with the purpose of forming a hymn, and does not come down beyond the time of Moses and Joshua. Its source is likewise the Tפra as it now lies before us. The poet epitomizes what the Tפra narrates, and clothes it in a poetic garb.
John Gill
INTRODUCTION TO PSALM 105
This psalm was penned by David, and sung at the time when the ark was brought from the house of Obededom to the place which David had prepared for it; at least the first fifteen verses of it, the other part being probably added afterwards by the same inspired penman, as appears from 1Chron 16:1. The subject matter of the psalm is the special and distinguishing goodness of God to the children of Israel, and to his church and people, of which they were typical: the history of God's regard to and care of their principal ancestors, Abraham, Jacob, Joseph, &c. and of the whole body of the people, in bringing them out of Egypt, leading them through the wilderness, and settling them in the land of Canaan, is here recited, as an argument for praise and thankfulness.
104:1104:0: Ալէլուիա. ՃԴ։104:1: Խոստովա՛ն եղերուք Տեառն՝ եւ կարդացէ՛ք զանուն նորա. պատմեցէ՛ք ՚ի հեթանոսս զգործս նորա։
[0] Ալէլուիա1 Գոհութի՛ւն մատուցեցէք Տիրոջն ու նրա անո՛ւնը կանչեցէք, հեթանոսների մէջ պատմեցէ՛ք գործերը նրա:
105 Գոհացէ՛ք Տէրոջմէն, անոր անունը կանչեցէ՛ք, Անոր գործերը ժողովուրդներուն մէջ պատմեցէ՛ք։
Խոստովան եղերուք Տեառն եւ կարդացէք զանուն նորա, պատմեցէք ի հեթանոսս զգործս նորա:

104:0: Ալէլուիա. ՃԴ։

104:1: Խոստովա՛ն եղերուք Տեառն՝ եւ կարդացէ՛ք զանուն նորա. պատմեցէ՛ք ՚ի հեթանոսս զգործս նորա։

[0] Ալէլուիա
1 Գոհութի՛ւն մատուցեցէք Տիրոջն ու նրա անո՛ւնը կանչեցէք, հեթանոսների մէջ պատմեցէ՛ք գործերը նրա:
105 Գոհացէ՛ք Տէրոջմէն, անոր անունը կանչեցէ՛ք, Անոր գործերը ժողովուրդներուն մէջ պատմեցէ՛ք։
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104:1104:1 Славьте Господа; призывайте имя Его; возвещайте в народах дела Его;
104:1 αλληλουια αλληλουια haleluyah ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπικαλεῖσθε επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἀπαγγείλατε απαγγελλω report ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him
104:1 בָּרֲכִ֥י bārᵃḵˌî ברך bless נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s) גָּדַ֣לְתָּ gāḏˈaltā גדל be strong מְּאֹ֑ד mmᵊʔˈōḏ מְאֹד might הֹ֭וד ˈhôḏ הֹוד splendour וְ wᵊ וְ and הָדָ֣ר hāḏˈār הָדָר ornament לָבָֽשְׁתָּ׃ lāvˈāšᵊttā לבשׁ cloth
104:1. alleluia confitemini Domino invocate nomen eius notas facite populis cogitationes eiusGive glory to the Lord, and call upon his name: declare his deeds among the Gentiles.
1. Give thanks unto the LORD, call upon his name; make known his doings among the peoples.
104:1. To David himself. Bless the Lord, O my soul. O Lord my God, you are exceedingly great. You have clothed yourself with confession and beauty;
104:1. Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
KJV Chapter [105] O give thanks unto the LORD; call upon his name: make known his deeds among the people:

104:1 Славьте Господа; призывайте имя Его; возвещайте в народах дела Его;
104:1
αλληλουια αλληλουια haleluyah
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐπικαλεῖσθε επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἀπαγγείλατε απαγγελλω report
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
104:1
בָּרֲכִ֥י bārᵃḵˌî ברך bless
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְה֫וָ֥ה [yᵊhˈwˌāh] יְהוָה YHWH
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱ֭לֹהַי ˈʔᵉlōhay אֱלֹהִים god(s)
גָּדַ֣לְתָּ gāḏˈaltā גדל be strong
מְּאֹ֑ד mmᵊʔˈōḏ מְאֹד might
הֹ֭וד ˈhôḏ הֹוד splendour
וְ wᵊ וְ and
הָדָ֣ר hāḏˈār הָדָר ornament
לָבָֽשְׁתָּ׃ lāvˈāšᵊttā לבשׁ cloth
104:1. alleluia confitemini Domino invocate nomen eius notas facite populis cogitationes eius
Give glory to the Lord, and call upon his name: declare his deeds among the Gentiles.
104:1. To David himself. Bless the Lord, O my soul. O Lord my God, you are exceedingly great. You have clothed yourself with confession and beauty;
104:1. Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O give thanks unto the LORD; call upon his name: make known his deeds among the people. 2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works. 3 Glory ye in his holy name: let the heart of them rejoice that seek the LORD. 4 Seek the LORD, and his strength: seek his face evermore. 5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth; 6 O ye seed of Abraham his servant, ye children of Jacob his chosen. 7 He is the LORD our God: his judgments are in all the earth.
Our devotion is here warmly excited; and we are stirred up, that we may stir up ourselves to praise God. Observe,
I. The duties to which we are here called, and they are many, but the tendency of them all is to give unto God the glory due unto his name. 1. We must give thanks to him, as one who has always been our bountiful benefactor and requires only that we give him thanks for his favours--poor returns for rich receivings. 2. Call upon his name, as one whom you depend upon for further favours. Praying for further mercies is accepted as an acknowledgment of former mercies. Because he has inclined his ear unto me, therefore will I call upon him. 3. Make known his deeds (v. 1), that others may join with you in praising him. Talk of all his wondrous works (v. 2), as we talk of things that we are full of, and much affected with, and desire to fill others with. God's wondrous works ought to be the subject of our familiar discourses with our families and friends, and we should talk of them as we sit in the house and as we go by the way (Deut. vi. 7), not merely for entertainment, but for the exciting of devotion and the encouraging of our own and others' faith and hope in God. Even sacred things may be the matter of common talk, provided it be with due reverence. 4. Sing psalms to God's honour, as those that rejoice in him, and desire to testify that joy for the encouragement of others and to transmit it to posterity, as memorable things anciently were handed down by songs, when writing was scarce. 5. Glory in his holy name; let those that are disposed to glory not boast of their own accomplishments and achievements, but of their acquaintance with God and their relation to him, Jer. ix. 23, 24. Praise you his holy name, so some; but it comes all to one, for in glorying in him we give glory to him. 6. Seek him; place your happiness in him, and then pursue that happiness in all the ways that he has appointed. Seek the Lord and his strength, that is, the ark of his strength; seek him in the sanctuary, in the way wherein he has appointed us to seek him. Seek his strength, that is, his grace, the strength of his Spirit to work in you that which is good, which we cannot do but by strength derived from him, for which he will be enquired of. Seek the Lord and be strengthened; so divers ancient versions read it. Those that would be strengthened in the inward man must fetch in strength from God by faith and prayer. Seek his strength, and then seek his face; for by his strength, we hope to prevail with him for his favour, as Jacob did, Hos. xii. 3. "Seek his face evermore; seek to have his favour to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world, and even there shall be for ever seeking it in an infinite progression, and yet be for ever satisfied in it." 7. Let the hearts of those rejoice that do seek him (v. 3); for they have chosen well, are well fixed, and well employed, and they may be sure that their labour will not be in vain, for he will not only be found, but he will be found the rewarder of those that diligently seek him. If those have reason to rejoice that seek the Lord, much more those that have found him.
II. Some arguments to quicken us to these duties. 1. "Consider both what he has said and what he has done to engage us for ever to him. You will see yourselves under all possible obligations to give thanks to him, and call upon his name, if you remember the wonders which should make deep and durable impressions upon you,--the wonders of his providence which he has wrought for you and those who are gone before you, the marvellous works that he has done, which will be had in everlasting remembrance with the thoughtful and with the grateful,--the wonders of his law, which he has written to you, and entrusted you with, the judgments of his mouth, as well as the judgments of his hand," v. 5. 2. "Consider the relation you stand in to him (v. 6): You are the seed of Abraham his servant; you are born in his house, and being thereby entitled to the privilege of his servants, protection and provision, you are also bound to do the duty of servants, to attend your Master, consult his honour, obey his commands, and do what you can to advance his interests. You are the children of Jacob his chosen, and are chosen and beloved for the fathers' sake, and therefore ought to tread in the steps of those whose honours you inherit. You are the children of godly parents; do no degenerate. You are God's church upon earth, and, if you do not praise him, who should?" 3. Consider your interest in him: He is the Lord our God, v. 7. We depend upon him, are devoted to him, and from him our expectation is. Should not a people seek unto their God (Isa. viii. 19) and praise their God? Dan. v. 4. He is Jehovah our God. He that is our God is self-existent and self-sufficient, has an irresistible power and incontestable sovereignty: His judgments are in all the earth; he governs the whole world in wisdom, and gives law to all nations, even to those that know him not. The earth is full of the proofs of his power.
Adam Clarke: Commentary on the Bible - 1831
105:1: O give thanks - He had been meditating on God's gracious dealings with their fathers; and he calls upon himself and all others to magnify God for his mercies.
Albert Barnes: Notes on the Bible - 1834
105:1: O give thanks unto the Lord - The design here is to show that thanks should be given to the Lord in view of his dealings with his people, as stated in the subsequent portions of the psalm.
Call upon his name - More literally, "Call him by his name;" that is, Address him by his proper title; ascribe to him the attributes which properly belong to him; or, address him in a proper manner.
Make known his deeds among the people - What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the promised land. The word "people" here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, to wit, by a psalm of praise - by recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:1: am 2962, bc 1042 (Title), It appears from ch1 16, where the former part of this Psalm, as far as the Psa 105:16, is found with little variation, that David composed it at the removal of the ark to Mount Zion, and he himself probably enlarged it afterwards with the glorious detail of God's merciful dealings with Abraham and his posterity till their settlement in the land of Promise. The Hallelujah, which terminates the preceding Psalm, is made the title of this by the Septuagint, Vulgate, Arabic, and Ethiopic; and the Syriac considers it a paraphrase on the words, "Fear not, Jacob, to go down into Egypt;" "and teaches us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us."
Give: Psa 136:1-3; ch1 16:7-22, Ch1 25:3, Ch1 29:13, Ch1 29:20
call: Isa 12:4; Joe 2:32; Act 9:14; Rom 10:13; Co1 1:2
make known: Psa 89:1, Psa 96:3, Psa 145:4-6, Psa 145:11, Psa 145:12; Num 23:23; Isa 12:4, Isa 51:10; Dan 3:29; Dan 4:1-3, Dan 6:26, Dan 6:27
Carl Friedrich Keil and Franz Delitzsch
105:1
Invitation to the praise - praise that resounds far and wide among the peoples - of the God who has become manifest wondrously in the deeds and words connected with the history of the founding of Israel. הודה לה, as in Ps 33:2; Ps 75:2, of a praising and thankful confession offered to God; קרא בשׁם ה, to call with the name of Jahve, i.e., to call upon it, of an audible, solemn attestation of God in prayer and in discourse (Symmachus, κηρύσσετε). The joy of heart
(Note: The Mugrash of ישׂמח with the following Legarme seems here to be of equal value with Zakeph, 1Chron 16:10.)
that is desired is the condition of a joyous opening of the mouth and Israel's own stedfast turning towards Jahve, the condition of all salutary result; for it is only His "strength" that breaks through all dangers, and His "face" that lightens up all darkness. משׁפּטי־פּיו, as Ps 105:7 teaches, are God's judicial utterances, which have been executed without any hindrance, more particularly in the case of the Egyptians, their Pharaoh, and their gods. The chronicler has פּיהוּ and זרע ישׂראל, which is so far unsuitable as one does not know whether עבדו is to be referred to "Israel" the patriarch, or to the "seed of Israel," the nation; the latter reference would be deutero-Isaianic. In both texts the lxx reads עבדו (ye His servants).
Geneva 1599
105:1 O give thanks unto the LORD; call upon his name: (a) make known his deeds among the people.
(a) For as much as the Israelites were exempted from the common condemnation of the world, and were elected to be God's people, the prophet wills them to show themselves mindful by thanksgiving.
John Gill
105:1 O give thanks unto the Lord,.... These are the words of David, either to the singers, or rather to the whole congregation of Israel, the seed of Abraham, and children of Jacob, Ps 105:6 stirring them up to praise and thankfulness for their mercies, temporal and spiritual; for the Messiah they had hope and expectation of, typified by the ark now brought home; for the word and ordinances, and opportunities of waiting upon God in them; for heaven and happiness, figured by Canaan's land given them to enjoy. Or, "confess or celebrate the Lord" (x); his greatness and goodness: his being and perfections; his sovereignty over all creatures: confess him as your Creator, Benefactor, covenant God and Father; or, "confess to the Lord" (y) your sins and transgressions committed against him, his great grace and kindness to you, and your unworthiness to receive any favour from him.
Call upon his name; as such may to advantage, who are thankful for what they have received from him; these may and ought to call upon him, or pray to him, in faith and fervency, with frequency and importunity, in the truth and sincerity of their souls; and at all times, especially in times of trouble. Some, as Aben Ezra, interpret it, proclaim his name, make it known to others; call upon them to serve and worship him. This sense is mentioned by Kimchi, and agrees with what follows:
make known his deeds among the people: which are the effects of his counsel, wisdom, power, and goodness; such as the works of creation and providence, and especially of grace, and salvation; and which were to be published among the Heathen, for the glory of his name: and indeed the Gospel, which is ordered to be preached to all nations, is nothing else than a declaration of what Jehovah, Father, Son, and Spirit, have done and do.
(x) celebrate Jehovam, Junius & Tremellius. (y) "Confitemini Domino", V. L. Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
105:1 After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings. (Psa. 105:1-45)
call . . . name-- (Ps 79:6; Rom 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Gen 12:8; Gen 13:4).
among the people--or, "peoples" (Ps 18:49).
deeds--or, "wonders" (Ps 103:7).
104:2104:2: Օրհնեցէ՛ք եւ սաղմո՛ս ասացէք նմա. պատմեցէ՛ք զամենայն սքանչելիս նորա,
2 Օրհնեցէ՛ք ու սաղմո՛ս երգեցէք նրան, պատմեցէ՛ք բոլոր հրաշագործութիւնները նրա:
2 Երգեցէ՛ք անոր, սաղմոս ըսէ՛ք անոր, Պատմեցէ՛ք անոր բոլոր հրաշքները։
Օրհնեցէք եւ սաղմոս ասացէք նմա, պատմեցէք զամենայն սքանչելիս նորա:

104:2: Օրհնեցէ՛ք եւ սաղմո՛ս ասացէք նմա. պատմեցէ՛ք զամենայն սքանչելիս նորա,
2 Օրհնեցէ՛ք ու սաղմո՛ս երգեցէք նրան, պատմեցէ՛ք բոլոր հրաշագործութիւնները նրա:
2 Երգեցէ՛ք անոր, սաղմոս ըսէ՛ք անոր, Պատմեցէ՛ք անոր բոլոր հրաշքները։
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104:2104:2 воспойте Ему и пойте Ему; поведайте о всех чудесах Его.
104:2 ᾄσατε αδω sing αὐτῷ αυτος he; him καὶ και and; even ψάλατε ψαλλω play αὐτῷ αυτος he; him διηγήσασθε διηγεομαι narrate; describe πάντα πας all; every τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him
104:2 עֹֽטֶה־ ʕˈōṭeh- עטה cover אֹ֭ור ˈʔôr אֹור light כַּ ka כְּ as † הַ the שַּׂלְמָ֑ה śśalmˈā שַׂלְמָה wrapper נֹוטֶ֥ה nôṭˌeh נטה extend שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens כַּ ka כְּ as † הַ the יְרִיעָֽה׃ yᵊrîʕˈā יְרִיעָה curtain
104:2. canite ei et psallite illi loquimini in universis mirabilibus eiusSing to him, yea sing praises to him: relate all his wondrous works.
2. Sing unto him, sing praises unto him; talk ye of all his marvelous works.
104:2. you are dressed with light like a garment, while you stretch out heaven like a tent.
104:2. Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain:
Sing unto him, sing psalms unto him: talk ye of all his wondrous works:

104:2 воспойте Ему и пойте Ему; поведайте о всех чудесах Его.
104:2
ᾄσατε αδω sing
αὐτῷ αυτος he; him
καὶ και and; even
ψάλατε ψαλλω play
αὐτῷ αυτος he; him
διηγήσασθε διηγεομαι narrate; describe
πάντα πας all; every
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
104:2
עֹֽטֶה־ ʕˈōṭeh- עטה cover
אֹ֭ור ˈʔôr אֹור light
כַּ ka כְּ as
הַ the
שַּׂלְמָ֑ה śśalmˈā שַׂלְמָה wrapper
נֹוטֶ֥ה nôṭˌeh נטה extend
שָׁ֝מַ֗יִם ˈšāmˈayim שָׁמַיִם heavens
כַּ ka כְּ as
הַ the
יְרִיעָֽה׃ yᵊrîʕˈā יְרִיעָה curtain
104:2. canite ei et psallite illi loquimini in universis mirabilibus eius
Sing to him, yea sing praises to him: relate all his wondrous works.
104:2. you are dressed with light like a garment, while you stretch out heaven like a tent.
104:2. Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain:
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Adam Clarke: Commentary on the Bible - 1831
105:2: Talk ye of all his wondrous works - נפלאתיו niphleothaiv, "of his miracles." Who have so many of these to boast of as Christians! Christianity is a tissue of miracles; and every part of the work of grace on the soul is a miracle. Genuine Christian converts may talk of miracles from morning to night; and they should talk of them, and recommend to others their miracle-working God and Savior.
Albert Barnes: Notes on the Bible - 1834
105:2: Sing unto him - Sing before him; offer him praise.
Sing psalms unto him - The word here rendered "sing psalms" means properly "to prune," and then, to" cut off," as a discourse at regular periods; or, to utter in rhythmical numbers; and then it means to accompany such words with an instrument of music. The idea here is, that he is to be approached, not merely with "singing," but with sentiments expressed in the form of regular composition - in musical numbers.
Talk ye - The word used here very commonly means to meditate, to muse (compare the notes at Psa 1:2), but would here seem to be employed in the sense of "talking over," to wit, in singing. That is, In the psalms used let there be a "narrative" of what God has done. Let his works be the subject of the words used in the psalm.
Of all his wondrous works - Of what he has done that is suited to excite wonder and admiration. Compare Psa 77:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:2: Sing unto: Psa 47:6, Psa 47:7, Psa 96:1, Psa 96:2, Psa 98:1, Psa 98:5; Jdg 5:3; Isa 12:5, Isa 12:6, Isa 42:10-12; Eph 5:19; Rev 15:3, Rev 15:4
talk ye: Psa 77:12, Psa 78:4-6, Psa 119:27; Exo 13:8, Exo 13:9, Exo 13:14; Deu 6:6-9; Luke 24:14-53
John Gill
105:2 Sing unto him, sing psalms unto him,.... Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David's time. Psalms, hymns, and spiritual songs, are to be sung now, even the song of Moses, and of the Lamb. The wondrous things God had done for his people were sufficient matter for a song; and these were to be put into one, to be transmitted to posterity: it was usual in ancient times to hand down the history of memorable events by a song.
Talk ye of all his wondrous works: all the works of the Lord are wonderful; what David elsewhere says of himself may be said of them, that they are wonderfully made, even the least and most inconsiderable of them; and especially his works of grace, when it is observed for whom they are performed, or on whom they are wrought; sinful creatures, enemies to God, and deserving of his wrath. These are to be talked of freely and frequently, in friendly conversation, in order to gain a further knowledge of them, and warm each others hearts with them, and to lead into adoring and admiring views of the love and grace of God in them; and all of them deserve notice, none should be omitted, all are worthy of consideration and contemplation; for so the words may be rendered, "mediate" (z) "on all his wondrous works" Here is a large field for meditation; and when the heart is in a proper frame for it, meditation on the works of God is sweet, pleasant, and profitable.
(z) "meditamini", Cocceius, Gejerus, Michaelis.
104:3104:3: եւ գովեցարո՛ւք յանուն սուրբ նորա։ Ուրա՛խ եղիցին սիրտք այնոցիկ ոյք խնդրեն զՏէր,
3 Պարծեցէ՛ք նրա սուրբ անունով, թող ուրախ լինի սիրտը նրանց, ովքեր փնտռում են Տիրոջը:
3 Անոր սուրբ անունովը հպարտացէ՛ք։Տէրը խնդրողներուն սիրտը թող ուրախ ըլլայ։
եւ գովեցարուք յանուն սուրբ նորա. ուրախ եղիցին սիրտք այնոցիկ ոյք խնդրեն զՏէր:

104:3: եւ գովեցարո՛ւք յանուն սուրբ նորա։ Ուրա՛խ եղիցին սիրտք այնոցիկ ոյք խնդրեն զՏէր,
3 Պարծեցէ՛ք նրա սուրբ անունով, թող ուրախ լինի սիրտը նրանց, ովքեր փնտռում են Տիրոջը:
3 Անոր սուրբ անունովը հպարտացէ՛ք։Տէրը խնդրողներուն սիրտը թող ուրախ ըլլայ։
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104:3104:3 Хвалитесь именем Его святым; да веселится сердце ищущих Господа.
104:3 ἐπαινεῖσθε επαινεω applaud ἐν εν in τῷ ο the ὀνόματι ονομα name; notable τῷ ο the ἁγίῳ αγιος holy αὐτοῦ αυτος he; him εὐφρανθήτω ευφραινω celebrate; cheer καρδία καρδια heart ζητούντων ζητεω seek; desire τὸν ο the κύριον κυριος lord; master
104:3 הַ֥ hˌa הַ the מְקָרֶֽה mᵊqārˈeh קרה meet בַ va בְּ in † הַ the מַּ֗יִם mmˈayim מַיִם water עֲֽלִיֹּ֫ותָ֥יו ʕˈᵃliyyˈôṯˌāʸw עֲלִיָּה upper room הַ ha הַ the שָּׂם־ śśom- שׂים put עָבִ֥ים ʕāvˌîm עָב cloud רְכוּבֹ֑ו rᵊḵûvˈô רְכוּב chariot הַֽ֝ ˈhˈa הַ the מְהַלֵּ֗ךְ mᵊhallˈēḵ הלך walk עַל־ ʕal- עַל upon כַּנְפֵי־ kanᵊfê- כָּנָף wing רֽוּחַ׃ rˈûₐḥ רוּחַ wind
104:3. exultate in nomine sancto eius laetetur cor quaerentium DominumGlory ye in his holy name: let the heart of them rejoice that seek the Lord.
3. Glory ye in his holy name: let the heart of them rejoice that seek the LORD.
104:3. You cover its heights with water. You set the clouds as your stairs. You walk upon the wings of the winds.
104:3. Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
Glory ye in his holy name: let the heart of them rejoice that seek the LORD:

104:3 Хвалитесь именем Его святым; да веселится сердце ищущих Господа.
104:3
ἐπαινεῖσθε επαινεω applaud
ἐν εν in
τῷ ο the
ὀνόματι ονομα name; notable
τῷ ο the
ἁγίῳ αγιος holy
αὐτοῦ αυτος he; him
εὐφρανθήτω ευφραινω celebrate; cheer
καρδία καρδια heart
ζητούντων ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
104:3
הַ֥ hˌa הַ the
מְקָרֶֽה mᵊqārˈeh קרה meet
בַ va בְּ in
הַ the
מַּ֗יִם mmˈayim מַיִם water
עֲֽלִיֹּ֫ותָ֥יו ʕˈᵃliyyˈôṯˌāʸw עֲלִיָּה upper room
הַ ha הַ the
שָּׂם־ śśom- שׂים put
עָבִ֥ים ʕāvˌîm עָב cloud
רְכוּבֹ֑ו rᵊḵûvˈô רְכוּב chariot
הַֽ֝ ˈhˈa הַ the
מְהַלֵּ֗ךְ mᵊhallˈēḵ הלך walk
עַל־ ʕal- עַל upon
כַּנְפֵי־ kanᵊfê- כָּנָף wing
רֽוּחַ׃ rˈûₐḥ רוּחַ wind
104:3. exultate in nomine sancto eius laetetur cor quaerentium Dominum
Glory ye in his holy name: let the heart of them rejoice that seek the Lord.
104:3. You cover its heights with water. You set the clouds as your stairs. You walk upon the wings of the winds.
104:3. Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Хвалиться именем" Божиим - то же, что и восхвалять дивные проявления Его всемогущества в мире и в истории еврейского народа, т. е. воспевать Его, как великого и единого истинного Бога. - "Да веселится сердце ищущих Господа". Сознание, что Бог еврейский есть всемогущий, истинный Бог, должно наполнять радостью сердце всякого кто стремится приблизиться к Нему, так как в этом приближении залог всяких благ.
Adam Clarke: Commentary on the Bible - 1831
105:3: Glory ye in his holy name - Show the name Jesus: exult in it - praise it. His name was called Jesus; because he came to save his people from their sins.
Let the heart of them rejoice - That is, the heart of those shall rejoice who seek the Lord: therefore it is added: -
Albert Barnes: Notes on the Bible - 1834
105:3: Glory ye in his holy name - The original word rendered "glory" is the same word which is commonly used to denote "praise," and it has that meaning here. The idea is, In your praises let the main subject be the name of God - that holy name by which he chooses to be known. The Hebrew is, "the name of his holiness." It implies
(a) that we should rejoice in God - in his very name - in that by which he chooses to make himself known;
(b) that it is a special subject of praise and rejoicing that his name is "holy;" that is, that he is a holy Being.
This can be a subject of real rejoicing only to those who are themselves holy; but properly considered, one of the highest reasons for rejoicing in God is the fact that he is holy; that he cannot look upon sin but with abhorrence. There would be no ground of confidence in God if this were not so.
Let the heart of them rejoice that seek the Lord - That desire to know him; that come to praise him. Let their hearts rejoice - or, let them be happy:
(a) because they are "permitted" to seek him;
(b) because they are inclined to seek him;
(c) because they have such a God to come to - One so mighty, so holy, so good, so gracious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:3: Glory: Psa 34:2; Isa 45:25; Jer 9:23, Jer 9:24; Co1 1:29, Co1 1:31; Gal 6:14
let the heart: Psa 9:10; Pro 8:17; Isa 45:19, Isa 55:6, Isa 55:7; Lam 3:25; Luk 11:9, Luk 11:10
John Gill
105:3 Glory ye in his holy name,.... In the knowledge of it, as proclaimed in Christ; in being called by his name, and in having the honour to call upon his name; in the holiness of it; and in Christ being made sanctification as well as righteousness, in whom all the seed of Israel are justified and glory; as they may also of interest in him, and communion with him.
Let the heart of them rejoice that seek the Lord; while he may be found, and where he may be found; who seek him in Christ, and under the guidance and direction of his Spirit; who seek him with their whole hearts, diligently and constantly. The Targum is,
"who seek doctrine from the Lord.''
Such may and should rejoice in him, and in him only; and that always, as they have reason to do, even in their hearts, since they that seek him find him; and whether it be at first conversion, or afterwards, or when he has for a time hid his face; it must be matter of joy to them, even to their very hearts, to find him whom they seek.
John Wesley
105:3 Glory - Glory in the God whom you serve, as the only true God.
Robert Jamieson, A. R. Fausset and David Brown
105:3 Seeking God's favor is the only true mode of getting true happiness, and His strength [Ps 105:4] is the only true source of protection (compare Ps 32:11; Ps 40:16).
Glory . . . name--boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.
104:4104:4: խնդրեցէ՛ք զՏէր եւ հզօ՛րք եղերուք, խնդրեցէ՛ք զերեսս նորա յամենայն ժամ։
4 Փնտռեցէ՛ք Տիրոջն ու հզօրացէ՛ք, փնտռեցէ՛ք նրա երեսն ամէն ժամ:
4 Տէրը ու անոր զօրութիւնը խնդրեցէ՛ք, Ամէն ժամանակ անոր երեսը փնտռեցէ՜ք.
Խնդրեցէք զՏէր եւ [638]հզօրք եղերուք``, եւ խնդրեցէք զերեսս նորա յամենայն ժամ:

104:4: խնդրեցէ՛ք զՏէր եւ հզօ՛րք եղերուք, խնդրեցէ՛ք զերեսս նորա յամենայն ժամ։
4 Փնտռեցէ՛ք Տիրոջն ու հզօրացէ՛ք, փնտռեցէ՛ք նրա երեսն ամէն ժամ:
4 Տէրը ու անոր զօրութիւնը խնդրեցէ՛ք, Ամէն ժամանակ անոր երեսը փնտռեցէ՜ք.
zohrab-1805▾ eastern-1994▾ western am▾
104:4104:4 Ищите Господа и силы Его, ищите лица Его всегда.
104:4 ζητήσατε ζητεω seek; desire τὸν ο the κύριον κυριος lord; master καὶ και and; even κραταιώθητε κραταιοω have dominion ζητήσατε ζητεω seek; desire τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him διὰ δια through; because of παντός πας all; every
104:4 עֹשֶׂ֣ה ʕōśˈeh עשׂה make מַלְאָכָ֣יו malʔāḵˈāʸw מַלְאָךְ messenger רוּחֹ֑ות rûḥˈôṯ רוּחַ wind מְ֝שָׁרְתָ֗יו ˈmšārᵊṯˈāʸw שׁרת serve אֵ֣שׁ ʔˈēš אֵשׁ fire לֹהֵֽט׃ lōhˈēṭ להט devour
104:4. quaerite Dominum et virtutem eius quaerite faciem eius iugiterSeek ye the lord, and be strengthened: seek his face evermore.
4. Seek ye the LORD and his strength; seek his face evermore.
104:4. You make your Angels a breath of life, and your ministers a burning fire.
104:4. Who maketh his angels spirits; his ministers a flaming fire:
Seek the LORD, and his strength: seek his face evermore:

104:4 Ищите Господа и силы Его, ищите лица Его всегда.
104:4
ζητήσατε ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
κραταιώθητε κραταιοω have dominion
ζητήσατε ζητεω seek; desire
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
διὰ δια through; because of
παντός πας all; every
104:4
עֹשֶׂ֣ה ʕōśˈeh עשׂה make
מַלְאָכָ֣יו malʔāḵˈāʸw מַלְאָךְ messenger
רוּחֹ֑ות rûḥˈôṯ רוּחַ wind
מְ֝שָׁרְתָ֗יו ˈmšārᵊṯˈāʸw שׁרת serve
אֵ֣שׁ ʔˈēš אֵשׁ fire
לֹהֵֽט׃ lōhˈēṭ להט devour
104:4. quaerite Dominum et virtutem eius quaerite faciem eius iugiter
Seek ye the lord, and be strengthened: seek his face evermore.
104:4. You make your Angels a breath of life, and your ministers a burning fire.
104:4. Who maketh his angels spirits; his ministers a flaming fire:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ 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
4. Стремитесь сделаться достойными Его божественного покровительства, чтобы заслужить проявления над собой Его всемогущей силы, неуклонно следуйте Его заповедям и служите пред Ним.
Adam Clarke: Commentary on the Bible - 1831
105:4: Seek the Lord - Worship the one only Supreme Being, as the only and all-sufficient good for the soul of man.
And his strength - Man is weak; and needs connection with the strong God that he may be enabled to avoid evil and do good.
Seek his face - Reconciliation to him. Live not without a sense of his favor.
Evermore - Let this be thy chief business. In and above all thy seeking, seek this.
Albert Barnes: Notes on the Bible - 1834
105:4: Seek the Lord and his strength - Seek strength from him; seek that his strength may be imparted to you; seek him as a Being of almighty power; as One by whom you may be strengthened. The Septuagint and Vulgate render this, "Seek the Lord, and 'be strengthened.'" Strength comes from God, and it is only by his strength that we can be strong; only by our making use of his omnipotence in our own behaIf that we can discharge the duties, and bear the trials of this life. Compare the notes at Isa 40:29-31.
Seek his face evermore - His favor. His smiling upon us, his lifting up the light of his countenance, is synonymous with his favor. See Psa 24:6; Psa 27:8. Compare the notes at Psa 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:4: Seek: Amo 5:4-6; Zep 2:2, Zep 2:3
his strength: Psa 78:61, Psa 132:8; Ch2 6:41
seek his face: Psa 27:8
Geneva 1599
105:4 Seek the LORD, and his (b) strength: seek his face evermore.
(b) By the strength and face he means the ark where God declared his power and his presence.
John Gill
105:4 Seek the Lord and his strength,.... The ark, which is called his strength, and the ark of his strength, Ps 78:61, because he had shown his great strength by it, in dividing the waters at Jordan, throwing down the walls of Jericho, and plaguing the Philistines because of it, when among them. This was a symbol of God's presence, before which he was sought by his people; and was a type of our Lord Jesus, the man of God's right hand, whom he has made strong for himself, and who is called his strength, Ps 80:18. Some render it, and which Aben Ezra makes mention of, though he rejects it, "seek the Lord in his strength"; or "by it": God is to be sought in Christ; he is the way of access to him. Or the meaning is, seek strength from the Lord; spiritual strength; strength to assist in the exercise of grace, and discharge of duty; seek it from him, in whom are both righteousness and strength. The Septuagint, Vulgate Latin, and Syriac versions, render it, "seek the Lord, and be ye strengthened". The way to gain an increase of spiritual strength is to seek the Lord by prayer, or in his ordinances; see Ps 138:3. The Targum is,
"seek the doctrine of the Lord, and his law.''
Tit follows:
seek his face evermore: his favour and lovingkindness; his smiling countenance, which beholds the upright; his gracious presence, and communion with him; which is always desirable, ever to be sought after, and will be eternally and without interruption enjoyed in another world.
John Wesley
105:4 Seek - The Lord in his strength, in his sanctuary, or before the ark, which is called God's strength. Face - His gracious presence.
104:5104:5: Յիշեցէ՛ք զսքանչելիս նորա զոր արար, զարուեստս եւ զիրաւունս բերանոյ նորա։
5 Յիշեցէ՛ք հրաշագործութիւնները նրա, սքանչելիքներն ու բերանի պատուիրանները նրա:
5 Յիշեցէ՛ք անոր ըրած հրաշքները, Անոր նշանները ու բերնին դատաստանները։
Յիշեցէք զսքանչելիս նորա զոր արար, զարուեստս եւ զիրաւունս բերանոյ նորա:

104:5: Յիշեցէ՛ք զսքանչելիս նորա զոր արար, զարուեստս եւ զիրաւունս բերանոյ նորա։
5 Յիշեցէ՛ք հրաշագործութիւնները նրա, սքանչելիքներն ու բերանի պատուիրանները նրա:
5 Յիշեցէ՛ք անոր ըրած հրաշքները, Անոր նշանները ու բերնին դատաստանները։
zohrab-1805▾ eastern-1994▾ western am▾
104:5104:5 Воспоминайте чудеса Его, которые сотворил, знамения Его и суды уст Его,
104:5 μνήσθητε μναομαι remember; mindful τῶν ο the θαυμασίων θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ὧν ος who; what ἐποίησεν ποιεω do; make τὰ ο the τέρατα τερας omen αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the κρίματα κριμα judgment τοῦ ο the στόματος στομα mouth; edge αὐτοῦ αυτος he; him
104:5 יָֽסַד־ yˈāsaḏ- יסד found אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth עַל־ ʕal- עַל upon מְכֹונֶ֑יהָ mᵊḵônˈeʸhā מָכֹון site בַּל־ bal- בַּל not תִּ֝מֹּ֗וט ˈtimmˈôṭ מוט totter עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
104:5. recordamini mirabilium eius quae fecit signorum et iudiciorum oris eiusRemember his marvellous works which he hath done; his wonders, and the judgments of his mouth.
5. Remember his marvelous works that he hath done; his wonders, and the judgments of his mouth;
104:5. You founded the earth upon its stable base. It will not be bent from age to age.
104:5. [Who] laid the foundations of the earth, [that] it should not be removed for ever.
Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth:

104:5 Воспоминайте чудеса Его, которые сотворил, знамения Его и суды уст Его,
104:5
μνήσθητε μναομαι remember; mindful
τῶν ο the
θαυμασίων θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ὧν ος who; what
ἐποίησεν ποιεω do; make
τὰ ο the
τέρατα τερας omen
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
κρίματα κριμα judgment
τοῦ ο the
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
104:5
יָֽסַד־ yˈāsaḏ- יסד found
אֶ֭רֶץ ˈʔereṣ אֶרֶץ earth
עַל־ ʕal- עַל upon
מְכֹונֶ֑יהָ mᵊḵônˈeʸhā מָכֹון site
בַּל־ bal- בַּל not
תִּ֝מֹּ֗וט ˈtimmˈôṭ מוט totter
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
104:5. recordamini mirabilium eius quae fecit signorum et iudiciorum oris eius
Remember his marvellous works which he hath done; his wonders, and the judgments of his mouth.
104:5. You founded the earth upon its stable base. It will not be bent from age to age.
104:5. [Who] laid the foundations of the earth, [that] it should not be removed for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
5. Вспоминайте "суды уст Его" - вспоминайте и всегда руководитесь определениями, произнесенными Богом, т. е. Его заповедями.

Дальнейшее содержание псалма посвящено изображению верности Бога обетованию, данному народу еврейскому в лице его патриархов о постоянном покровительстве ему Господа и о назначении в его удел Палестины.
Adam Clarke: Commentary on the Bible - 1831
105:5: Remember his marvellous works - Keep up communion with thy Maker, that thou mayest neither forget him nor his works.
The judgments of his mouth - Whatsoever he has spoken concerning good or evil. His commands, promises, threatenings; and particularly what he has foretold, and what he has done.
Albert Barnes: Notes on the Bible - 1834
105:5: Remember his marvelous works ... - The works suited to excite wonder. Call them to remembrance in your psalm; seek the aid of music and song to impress the memory of them deeply on your hearts.
His wonders - His miracles. See Psa 78:43, note; Isa 8:18, note.
And the judgments of his mouth - That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow. The word does not refer here, as it often does, to his statutes or commands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:5: Remember: Psa 77:11, Psa 103:2; Deu 7:18, Deu 7:19, Deu 8:2, Deu 32:7; Isa 43:18, Isa 43:19; Luk 22:19; Co1 11:24-26
the judgments: Psa 119:13; Rev 16:7, Rev 19:2
Geneva 1599
105:5 Remember his (c) marvellous works that he hath done; his wonders, and the (d) judgments of his mouth;
(c) Which he has wrought in the deliverance of his people.
(d) Because his power was declared living by this, as if he would have declared it by mouth.
John Gill
105:5 Remember his marvellous works which he hath done,.... Which Aben Ezra interprets of the works of creation; rather they seem to design the works of Providence in favour of the children of Israel: best of all, works of grace done for his saints, none of which are to be forgotten; especially the great work of redemption and salvation, for the remembrance of which, under the New Testament, an ordinance is particularly appointed.
His wonders, and the judgments of his mouth: the above Jewish writer, by "wonders", understands the miracles in Egypt, the plagues inflicted on the Egyptians;
and by the judgments of his mouth, the laws and statutes given at Sinai: each of which were indeed to be remembered: but "his wonders" may take in all the wonderful things done in Egypt and in the wilderness, and in settling the Israelites in the land of Canaan; and "his judgments" may also intend the judgments which he threatened to bring upon the enemies of Israel, and which he did bring upon them as he said. The wonders of his grace, of his law and Gospel, his judgments and his testimonies, are not to be forgotten.
John Wesley
105:5 Judgments - The punishments which he brought upon Egypt by his mere word.
Robert Jamieson, A. R. Fausset and David Brown
105:5 judgments . . . mouth--His judicial decisions for the good and against the wicked.
104:6104:6: Զաւակն Աբրահամեան ծառայք նորա, որդիք Յակովբայ ընտրեա՛լք նորա։
6 Աբրահամի՛ սերունդներ, դուք ծառաներն էք նրա, ընտրեալներն էք նրա, դուք՝ Յակոբի՛ որդիներ:
6 Ո՛վ անոր ծառային՝ Աբրահամին՝ սերունդ, Ո՛վ Յակոբի որդիներ, անոր ընտրեալները։
Զաւակն Աբրահամեան` ծառայք նորա, որդիք Յակոբայ` ընտրեալք նորա:

104:6: Զաւակն Աբրահամեան ծառայք նորա, որդիք Յակովբայ ընտրեա՛լք նորա։
6 Աբրահամի՛ սերունդներ, դուք ծառաներն էք նրա, ընտրեալներն էք նրա, դուք՝ Յակոբի՛ որդիներ:
6 Ո՛վ անոր ծառային՝ Աբրահամին՝ սերունդ, Ո՛վ Յակոբի որդիներ, անոր ընտրեալները։
zohrab-1805▾ eastern-1994▾ western am▾
104:6104:6 вы, семя Авраамово, рабы Его, сыны Иакова, избранные Его.
104:6 σπέρμα σπερμα seed Αβρααμ αβρααμ Abraam; Avraam δοῦλοι δουλος subject αὐτοῦ αυτος he; him υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov ἐκλεκτοὶ εκλεκτος select; choice αὐτοῦ αυτος he; him
104:6 תְּ֭הֹום ˈtᵊhôm תְּהֹום primeval ocean כַּ ka כְּ as † הַ the לְּב֣וּשׁ llᵊvˈûš לְבוּשׁ clothing כִּסִּיתֹ֑ו kissîṯˈô כסה cover עַל־ ʕal- עַל upon הָ֝רִ֗ים ˈhārˈîm הַר mountain יַֽעַמְדוּ־ yˈaʕamᵊḏû- עמד stand מָֽיִם׃ mˈāyim מַיִם water
104:6. semen Abraham servi eius filii Iacob electi eiusO ye seed of Abraham his servant; ye sons of Jacob his chosen.
6. O ye seed of Abraham his servant, ye children of Jacob, his chosen ones.
104:6. The abyss, like a garment, is its clothing. The waters will remain standing above the mountains.
104:6. Thou coveredst it with the deep as [with] a garment: the waters stood above the mountains.
O ye seed of Abraham his servant, ye children of Jacob his chosen:

104:6 вы, семя Авраамово, рабы Его, сыны Иакова, избранные Его.
104:6
σπέρμα σπερμα seed
Αβρααμ αβρααμ Abraam; Avraam
δοῦλοι δουλος subject
αὐτοῦ αυτος he; him
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
ἐκλεκτοὶ εκλεκτος select; choice
αὐτοῦ αυτος he; him
104:6
תְּ֭הֹום ˈtᵊhôm תְּהֹום primeval ocean
כַּ ka כְּ as
הַ the
לְּב֣וּשׁ llᵊvˈûš לְבוּשׁ clothing
כִּסִּיתֹ֑ו kissîṯˈô כסה cover
עַל־ ʕal- עַל upon
הָ֝רִ֗ים ˈhārˈîm הַר mountain
יַֽעַמְדוּ־ yˈaʕamᵊḏû- עמד stand
מָֽיִם׃ mˈāyim מַיִם water
104:6. semen Abraham servi eius filii Iacob electi eius
O ye seed of Abraham his servant; ye sons of Jacob his chosen.
104:6. The abyss, like a garment, is its clothing. The waters will remain standing above the mountains.
104:6. Thou coveredst it with the deep as [with] a garment: the waters stood above the mountains.
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
105:6: O ye seed of Abraham - Ye Jews especially, who have been the peculiar objects of the Divine favor.
Albert Barnes: Notes on the Bible - 1834
105:6: O ye seed of Abraham his servant, ye children of Jacob his chosen - All you who are descendants of Abraham and Jacob; the former being particularly mentioned here because he was the great ancestor of the Hebrew people; the latter, because the events referred to were closely connected with the history of Jacob - with his going down into Egypt, and with the division of the tribes named after his sons. The word rendered "his chosen" would seem in our version to refer to Jacob. In the original, however, it is in the plural number, and must agree with the word rendered "children," "Ye chosen sons of Jacob" (compare Psa 105:43). So it has been translated in Ch1 16:13, "Ye children of Jacob, his chosen ones."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:6: ye seed: Exo 3:6; Isa 41:8, Isa 41:14, Isa 44:1, Isa 44:2; Rom. 9:4-29
his chosen: Deu 7:6-8; Joh 15:16; Pe1 2:9
John Gill
105:6 O ye seed of Abraham his servant,.... These are the persons all along before addressed; the Israelites, who descended from Abraham, were his natural seed and offspring, and who had reason to give thanks unto the Lord and praise his name, since so many and such wonderful things had been done for them; though all that were his natural seed were not the children of God; and such who have the same faith he had, and tread in the steps he did, are Christ's, and partakers of his grace; these are Abraham's seed, and heirs according to the promise; and are under the greatest obligations to praise the Lord. Abraham is here called his servant, as also in Ps 105:42, being a true worshipper of God; though sometimes his friend, which is not inconsistent; though this character, according to the Septuagint, Vulgate Latin, and all the Oriental versions, belongs to his seed, they rendering it in the plural, "his servants". It follows,
ye children of Jacob his chosen; this is added to distinguish the persons intended from the other seed of Abraham in the line of Ishmael; for in Isaac his seed was called, which were the children of the promise, and that in the line of Jacob, and not in the line of Esau; from whom they were called Israel or Israelites, a people whom the Lord chose above all people on the face of the earth; for the word "chosen" may be connected with the children as well as with Jacob. The whole spiritual Israel of God, whether Jews or Gentiles, all such who are Israelites indeed, as they appear to be the chosen of God, so they are bound to praise his name.
John Wesley
105:6 Of Jacob - The only branch of Abraham's seed to whom the following blessings belong.
Robert Jamieson, A. R. Fausset and David Brown
105:6 chosen--rather qualifies "children" than "Jacob," as a plural.
104:7104:7: Նա ինքն է Տէր Աստուած մեր, յամենայն երկրի են իրաւունք նորա։
7 Նա ինքը Տէր Աստուածն է մեր, եւ ողջ աշխարհում են դատաստանները նրա:
7 Եհովան ինքն է մեր Աստուածը. Անոր դատաստանները բոլոր երկրի մէջ են։
Նա ինքն է Տէր Աստուած մեր, յամենայն երկրի են իրաւունք նորա:

104:7: Նա ինքն է Տէր Աստուած մեր, յամենայն երկրի են իրաւունք նորա։
7 Նա ինքը Տէր Աստուածն է մեր, եւ ողջ աշխարհում են դատաստանները նրա:
7 Եհովան ինքն է մեր Աստուածը. Անոր դատաստանները բոլոր երկրի մէջ են։
zohrab-1805▾ eastern-1994▾ western am▾
104:7104:7 Он Господь Бог наш: по всей земле суды Его.
104:7 αὐτὸς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land τὰ ο the κρίματα κριμα judgment αὐτοῦ αυτος he; him
104:7 מִן־ min- מִן from גַּעֲרָ֣תְךָ֣ gaʕᵃrˈāṯᵊḵˈā גְּעָרָה rebuke יְנוּס֑וּן yᵊnûsˈûn נוס flee מִן־ min- מִן from קֹ֥ול qˌôl קֹול sound רַֽ֝עַמְךָ֗ ˈrˈaʕamᵊḵˈā רַעַם thunder יֵחָפֵזֽוּן׃ yēḥāfēzˈûn חפז hurry
104:7. ipse Dominus Deus noster in universa terra iudicia eiusHe is the Lord our God: his judgments are in all the earth.
7. He is the LORD our God: his judgments are in all the earth.
104:7. At your rebuke, they will flee. At the voice of your thunder, they will dread.
104:7. At thy rebuke they fled; at the voice of thy thunder they hasted away.
He [is] the LORD our God: his judgments [are] in all the earth:

104:7 Он Господь Бог наш: по всей земле суды Его.
104:7
αὐτὸς αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
τὰ ο the
κρίματα κριμα judgment
αὐτοῦ αυτος he; him
104:7
מִן־ min- מִן from
גַּעֲרָ֣תְךָ֣ gaʕᵃrˈāṯᵊḵˈā גְּעָרָה rebuke
יְנוּס֑וּן yᵊnûsˈûn נוס flee
מִן־ min- מִן from
קֹ֥ול qˌôl קֹול sound
רַֽ֝עַמְךָ֗ ˈrˈaʕamᵊḵˈā רַעַם thunder
יֵחָפֵזֽוּן׃ yēḥāfēzˈûn חפז hurry
104:7. ipse Dominus Deus noster in universa terra iudicia eius
He is the Lord our God: his judgments are in all the earth.
104:7. At your rebuke, they will flee. At the voice of your thunder, they will dread.
104:7. At thy rebuke they fled; at the voice of thy thunder they hasted away.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
105:7: He is the Lord our God - He is Jehovah, the self-existent and eternal God. He is our God, he is our portion; has taken us for his people, and makes us happy in his love.
The following abstract of the history of the Israelites presents but few difficulties. See the notes on Psalm 78 (note).
Albert Barnes: Notes on the Bible - 1834
105:7: He is the Lord our God - His name is Yahweh - the true God; and this God is ours. See the notes at Psa 95:7.
His judgments are in all the earth - More properly "in all the land;" that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation's God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:7: the Lord: Psa 95:7, Psa 100:3; Gen 17:7; Exo 20:2; Deu 26:17, Deu 26:18, Deu 29:10-15; Jos 24:15-24
judgments: Psa 48:10, Psa 48:11; Isa 26:9; Rev 15:4
Carl Friedrich Keil and Franz Delitzsch
105:7
The poet now begins himself to do that to which he encourages Israel. Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people experience His inviolable faithfulness to His covenant. יהוה in Ps 105:7 is in apposition to הוּא, for the God who bears this name is as a matter of course the object of the song of praise. זכר is the perfect of practically pledges certainty (cf. Ps 111:5, where we find instead the future of confident prospect). The chronicler has זכרוּ instead (lxx again something different: μνημονεύωμεν); but the object is not the demanding but the promissory side of the covenant, so that consequently it is not Israel's remembering but God's that is spoken of. He remembers His covenant in all time to come, so that exile and want of independence as a state are only temporary, exceptional conditions. צוּה has its radical signification here, to establish, institute, Ps 111:9. לאלף דּור (in which expression דור is a specifying accusative) is taken from Deut 7:9. And since דּבר is the covenant word of promise, it can be continued אשׁר כּרת; and Hag 2:5 (vid., Khler thereon) shows that אשׁר is not joined to בריתו over Ps 105:8. וּשׁבוּעתו, however, is a second object to זכר (since דּבר with what belongs to it as an apposition is out of the question). It is the oath on Moriah (Gen 22:16) that is meant, which applied to Abraham and his seed. לישׂחק (chronicler ליצחק), as in Amos 7:9; Jer 33:26. To זכר is appended ויּעמרדה; the suffix, intended as neuter, points to what follows, viz., this, that Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-Israel, who as being the father of the twelve is the twelve-tribe nation itself that is coming into existence; hence the plural can alternate with the singular in Ps 105:11. את־ארץ כּנען (chronicler, without the את) is an accusative of the object, and חבל נחלתכם accusative of the predicate: the land of Canaan as the province of your own hereditary possession measured out with a measuring line (Ps 78:55).
John Gill
105:7 He is the lord our God,.... Here begin the arguments to excite to praise and thankfulness; and the first is taken from what God is, and is to us; he is Jehovah, the Being of beings, a self-existent Being, the author of all beings, but receives his own from none; being undivided, independent, and self-sufficient, invariably and unchangeably the same, which is, and was, and is to come; and who has a sovereign power and authority over all creatures, whose name alone is Jehovah; nor is that name applicable or communicable to any created being; and yet this Jehovah is our God, our God in covenant, our God in Christ; our God that has blessed us with all spiritual blessings in Christ; our God that has regenerated, adopted, and justified us; that supplies all our wants, and will be our God and our portion for ever; and therefore worthy of all praise, honour, and glory.
His judgments are all the earth: not his laws and statutes, his word and ordinances, or the revelation of his mind and will as faith and worship, which are sometimes meant by his judgments; for these were not in all the earth, were only known to the people of the Jews at this time, Ps 147:19, rather his judgments on the Egyptians, or his plagues upon them for refusing to let Israel go, the fame of which was spread throughout the world: and may take in all the judgments of God in other parts of the world, as on Sodom and Gomorrah, and especially the universal deluge, which destroyed the world of the ungodly; and by such judgments the Lord is known, Ps 9:16 and for these he is to be praised; as they are expressive of his holiness and justice; as he will be for his judgments on antichrist, when they are made manifest, Rev_ 15:4. This may also respect in general God's government of the world, and his righteous judging in it; who is a God that judgeth in the earth, and governs it by his power and wisdom, and in righteousness; and this righteous Judge is our God.
John Wesley
105:7 Judgments - God executes his judgments upon all nations and people.
Robert Jamieson, A. R. Fausset and David Brown
105:7 Rather, "He, Jehovah, is our God." His title, "JEHOVAH," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.
104:8104:8: Յիշեաց յաւիտենից զուխտ իւր, եւ զբանն զոր պատուիրեա՛ց մինչեւ ՚ի հազար ամ[7420]։ [7420] Ոմանք.Պատուիրեաց մինչ ՚ի հազար ազգ։
8 Իր ուխտը նա յաւիտեան յիշեց եւ իր պատուիրած խօսքը՝ մինչեւ հազար տարի:
8 Անիկա իր ուխտը յաւիտեան կը յիշէ Ու իր պատուիրած խօսքը՝ մինչեւ հազար ազգ.
Յիշեաց յաւիտենից զուխտ իւր, եւ զբանն զոր պատուիրեաց մինչեւ ի հազար [639]ամ:

104:8: Յիշեաց յաւիտենից զուխտ իւր, եւ զբանն զոր պատուիրեա՛ց մինչեւ ՚ի հազար ամ[7420]։
[7420] Ոմանք.Պատուիրեաց մինչ ՚ի հազար ազգ։
8 Իր ուխտը նա յաւիտեան յիշեց եւ իր պատուիրած խօսքը՝ մինչեւ հազար տարի:
8 Անիկա իր ուխտը յաւիտեան կը յիշէ Ու իր պատուիրած խօսքը՝ մինչեւ հազար ազգ.
zohrab-1805▾ eastern-1994▾ western am▾
104:8104:8 Вечно помнит завет Свой, слово, [которое] заповедал в тысячу родов,
104:8 ἐμνήσθη μναομαι remember; mindful εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διαθήκης διαθηκη covenant αὐτοῦ αυτος he; him λόγου λογος word; log οὗ ος who; what ἐνετείλατο εντελλομαι direct; enjoin εἰς εις into; for χιλίας χιλιοι thousand γενεάς γενεα generation
104:8 יַעֲל֣וּ yaʕᵃlˈû עלה ascend הָ֭רִים ˈhārîm הַר mountain יֵרְד֣וּ yērᵊḏˈû ירד descend בְקָעֹ֑ות vᵊqāʕˈôṯ בִּקְעָה valley אֶל־ ʔel- אֶל to מְ֝קֹ֗ום ˈmqˈôm מָקֹום place זֶ֤ה׀ zˈeh זֶה this יָסַ֬דְתָּ yāsˈaḏtā יסד found לָהֶֽם׃ lāhˈem לְ to
104:8. recordatus est in aeternum pacti sui verbi quod praecepit in mille generationesHe hath remembered his covenant for ever: the word which he commanded to a thousand generations.
8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations;
104:8. The mountains ascend, and the plains descend, to the place which you have founded for them.
104:8. They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.
He hath remembered his covenant for ever, the word [which] he commanded to a thousand generations:

104:8 Вечно помнит завет Свой, слово, [которое] заповедал в тысячу родов,
104:8
ἐμνήσθη μναομαι remember; mindful
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διαθήκης διαθηκη covenant
αὐτοῦ αυτος he; him
λόγου λογος word; log
οὗ ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
εἰς εις into; for
χιλίας χιλιοι thousand
γενεάς γενεα generation
104:8
יַעֲל֣וּ yaʕᵃlˈû עלה ascend
הָ֭רִים ˈhārîm הַר mountain
יֵרְד֣וּ yērᵊḏˈû ירד descend
בְקָעֹ֑ות vᵊqāʕˈôṯ בִּקְעָה valley
אֶל־ ʔel- אֶל to
מְ֝קֹ֗ום ˈmqˈôm מָקֹום place
זֶ֤ה׀ zˈeh זֶה this
יָסַ֬דְתָּ yāsˈaḏtā יסד found
לָהֶֽם׃ lāhˈem לְ to
104:8. recordatus est in aeternum pacti sui verbi quod praecepit in mille generationes
He hath remembered his covenant for ever: the word which he commanded to a thousand generations.
104:8. The mountains ascend, and the plains descend, to the place which you have founded for them.
104:8. They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.
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jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 He hath remembered his covenant for ever, the word which he commanded to a thousand generations. 9 Which covenant he made with Abraham, and his oath unto Isaac; 10 And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: 11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance: 12 When they were but a few men in number; yea, very few, and strangers in it. 13 When they went from one nation to another, from one kingdom to another people; 14 He suffered no man to do them wrong: yea, he reproved kings for their sakes; 15 Saying, Touch not mine anointed, and do my prophets no harm. 16 Moreover he called for a famine upon the land: he brake the whole staff of bread. 17 He sent a man before them, even Joseph, who was sold for a servant: 18 Whose feet they hurt with fetters: he was laid in iron: 19 Until the time that his word came: the word of the LORD tried him. 20 The king sent and loosed him; even the ruler of the people, and let him go free. 21 He made him lord of his house, and ruler of all his substance: 22 To bind his princes at his pleasure; and teach his senators wisdom. 23 Israel also came into Egypt; and Jacob sojourned in the land of Ham. 24 And he increased his people greatly; and made them stronger than their enemies.
We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise:--
I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant (v. 8) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (1 Chron. xvi. 15), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made--with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb. xi. 8, 9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself, Heb. vi. 13, 14. Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, v. 11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph. i. 11. And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, 1 John ii. 25; Tit. i. 2.
II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that life by faith as they did.
1. They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, v. 12-15. Here we may observe,
(1.) How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb. xi. 16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa. li. 2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen. xxxiv. 30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (1 Pet. iv. 4) and to be hooted at as speckled birds, Jer. xii. 9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb. xi. 13. [3.] They were unsettled (v. 13): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen. xii. 8; xiii. 3, 18); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.
(2.) How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, v. 14, 15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen. xxxv. 5, where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, "Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm." Pharaoh king of Egypt was plagued (Gen. xii. 17) and Abimelech king of Gerar was sharply rebuked (Gen. xx. 6) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God's rebukes if they do wrong. Secondly, God's prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, 1 John ii. 27. Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet.
2. They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, v. 16. Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive, Gen. xlix. 24; l. 20. In order to this, [1.] He was humbled, greatly humbled (v. 17, 18): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (v. 18): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release (v. 19), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab. ii. 3. At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment (v. 20): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, v. 21, 22. He made him lord high chamberlain of his household (he made him lord of his house); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled, Gen. xli. 40, 43, 44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house, Israel also came into Egypt (v. 23), where he and all his were very honourably and comfortably provided for many years. Thus the New-Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev. xii. 14. Verily she shall be fed.
3. They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, v. 24. In Egypt he increased his people greatly; they multiplied like fishes, so that in a little time they became stronger than their enemies and formidable to them. Pharaoh took notice of it. Exod. i. 9, The children of Israel are more and mightier than we. When God pleases a little one shall become a thousand; and God's promises, though they work slowly, work surely.
Albert Barnes: Notes on the Bible - 1834
105:8: He hath remembered his covenant foRev_er - That is, God has had it constantly in remembrance, or always. Compare the notes at Luk 1:72. Though the covenant was made long since; though many generations of people have passed by; though great changes have occurred; though many calamities have come upon the nations, yet his ancient covenant and promise have never been forgotten. All his promises have been fulfilled; all ever will be. The "covenant" here referred to is that which was made with Abraham, and through him with the Hebrew people.
The word which he commanded - The thing which he commanded; that is, all which he ordained and appointed.
To a thousand generations - Very many generations; or, any number of generations: that is, always. Compare Exo 20:6. The experience of the people through all the generations of their history has shown that in what he has promised and directed he is unchanging.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:8: He hath remembered: Psa 105:42, Psa 111:5, Psa 111:9; Ch1 16:15; Neh 1:5; Dan 9:4; Luk 1:72-74
a thousand: Deu 7:9
John Gill
105:8 He hath remembered his covenant for ever,.... Another argument of praise taken from the covenant of grace, in which he is our God, and of which he is ever mindful; he remembers his covenant ones, whom he perfectly knows, and never forgets them; he remembers his covenant promises to them, and allows them to put him in remembrance of them; he has respect unto his covenant, and the blessings of it, and bestows them on his people; gives them the sure mercies of David; and he remembers his love, which is the source and spring of all.
The word which he commanded to a thousand generations; that which is properly a covenant with Christ our head on our account, is a word of promise to us; a promise of grace and glory; a free promise, absolute and unconditional: and this he has "commanded", or ordered, decreed, and determined that it shall stand good, and be punctually performed, "to a thousand generations"; that is, for ever; for all his promises are yea and amen in Christ.
John Wesley
105:8 Remembered - So as to perform it. The word - The promise. Commanded - Established. Thousand generations - To all generations.
Robert Jamieson, A. R. Fausset and David Brown
105:8 The covenant was often ratified.
word--answering to "covenant" [Ps 105:9] in the parallel clause, namely, the word of promise, which, according to Ps 105:10, He set forth for an inviolable law.
commanded--or, "ordained" (Ps 68:28).
to a thousand generations--perpetually. A verbal allusion to Deut 7:9 (compare Ex 20:6).
104:9104:9: Զուխտն զոր եդ ընդ Աբրահամու, եւ զերդումն իւր ընդ Սահակայ։
9 Ուխտ, որ Աբրահամի հետ կնքեց, եւ երդումն իր՝ Իսահակի հետ:
9 Այն ուխտը որ Աբրահամին ըրաւ Ու իր երդումը որ Իսահակին ըրաւ
Զուխտն զոր եդ ընդ Աբրահամու, եւ զերդումն իւր ընդ Իսահակայ:

104:9: Զուխտն զոր եդ ընդ Աբրահամու, եւ զերդումն իւր ընդ Սահակայ։
9 Ուխտ, որ Աբրահամի հետ կնքեց, եւ երդումն իր՝ Իսահակի հետ:
9 Այն ուխտը որ Աբրահամին ըրաւ Ու իր երդումը որ Իսահակին ըրաւ
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104:9104:9 которое завещал Аврааму, и клятву Свою Исааку,
104:9 ὃν ος who; what διέθετο διατιθεμαι put through; make τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even τοῦ ο the ὅρκου ορκος oath αὐτοῦ αυτος he; him τῷ ο the Ισαακ ισαακ Isaak
104:9 גְּֽבוּל־ gᵊˈvûl- גְּבוּל boundary שַׂ֭מְתָּ ˈśamtā שׂים put בַּל־ bal- בַּל not יַֽעֲבֹר֑וּן yˈaʕᵃvōrˈûn עבר pass בַּל־ bal- בַּל not יְ֝שׁוּב֗וּן ˈyšûvˈûn שׁוב return לְ lᵊ לְ to כַסֹּ֥ות ḵassˌôṯ כסה cover הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:9. quod pepigit cum Abraham et iuramenti sui cum IsaacWhich he made to Abraham; and his oath to Isaac:
9. which he made with Abraham, and his oath unto Isaac;
104:9. You have set a limit that they will not cross. And they will not return to cover the earth.
104:9. Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
Which [covenant] he made with Abraham, and his oath unto Isaac:

104:9 которое завещал Аврааму, и клятву Свою Исааку,
104:9
ὃν ος who; what
διέθετο διατιθεμαι put through; make
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
τοῦ ο the
ὅρκου ορκος oath
αὐτοῦ αυτος he; him
τῷ ο the
Ισαακ ισαακ Isaak
104:9
גְּֽבוּל־ gᵊˈvûl- גְּבוּל boundary
שַׂ֭מְתָּ ˈśamtā שׂים put
בַּל־ bal- בַּל not
יַֽעֲבֹר֑וּן yˈaʕᵃvōrˈûn עבר pass
בַּל־ bal- בַּל not
יְ֝שׁוּב֗וּן ˈyšûvˈûn שׁוב return
לְ lᵊ לְ to
כַסֹּ֥ות ḵassˌôṯ כסה cover
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:9. quod pepigit cum Abraham et iuramenti sui cum Isaac
Which he made to Abraham; and his oath to Isaac:
104:9. You have set a limit that they will not cross. And they will not return to cover the earth.
104:9. Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
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Albert Barnes: Notes on the Bible - 1834
105:9: Which covenant he made with Abraham - Which he "ratified" with Abraham. Literally, "which he cut with Abraham." Gen 17:2-14. Compare the notes at Psa 50:5.
And his oath unto Isaac - Confirming the promise made to Abraham. See Gen 26:2-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:9: Gen 17:2, Gen 22:16, Gen 22:17, Gen 26:3, Gen 28:13, Gen 35:11; Neh 9:8; Act 7:8; Heb 6:17
Geneva 1599
105:9 Which [covenant] he (e) made with Abraham, and his oath unto Isaac;
(e) The promise God made to Abraham to be his God, and the God of his seed after him, he renewed and repeated again to his seed after him.
John Gill
105:9 Which covenant he made with Abraham,.... Or made it known unto him, and showed him his particular interest in it; promised that he would be his God, that he would bless him; and that in his seed, the Messiah, that should spring from him, all nations of the earth should be blessed, Gen 12:2, compare with this Lk 1:72.
And his oath unto Isaac: he made known to Isaac the oath which he swore to Abraham, and promised to perform it, Gen 26:3, or concerning Isaac (a); in whom his seed was to be called, and in whose line from him the Messiah was to come, the grand article of this covenant.
(a) de Isahac, Vatablus.
John Wesley
105:9 Oath - Wherewith he ratified the covenant with Isaac, Gen 26:3.
Robert Jamieson, A. R. Fausset and David Brown
105:9 Which covenant--or, "Word" (Ps 105:8).
104:10104:10: Հաստատեաց առ Յակովբ զհրաման իւր, եւ առ Իսրայէլ զուխտ իւր յաւիտենից[7421]։ [7421] Օրինակ մի.Զայն հաստատեաց առ Յակոբ զհրամանս իւր։
10 Յակոբի համար իր հրամանն հաստատեց, եւ Իսրայէլի համար՝ ուխտն իր յաւիտենական:
10 Յակոբին ալ հաստատեց զանիկա՝ օրէնք մը ըլլալու Ու Իսրայէլին՝ իբրեւ յաւիտենական ուխտ մը
Հաստատեաց առ Յակոբ զհրաման իւր, եւ առ Իսրայէլ զուխտ իւր յաւիտենից:

104:10: Հաստատեաց առ Յակովբ զհրաման իւր, եւ առ Իսրայէլ զուխտ իւր յաւիտենից[7421]։
[7421] Օրինակ մի.Զայն հաստատեաց առ Յակոբ զհրամանս իւր։
10 Յակոբի համար իր հրամանն հաստատեց, եւ Իսրայէլի համար՝ ուխտն իր յաւիտենական:
10 Յակոբին ալ հաստատեց զանիկա՝ օրէնք մը ըլլալու Ու Իսրայէլին՝ իբրեւ յաւիտենական ուխտ մը
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104:10104:10 и поставил то Иакову в закон и Израилю в завет вечный,
104:10 καὶ και and; even ἔστησεν ιστημι stand; establish αὐτὴν αυτος he; him τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov εἰς εις into; for πρόσταγμα προσταγμα and; even τῷ ο the Ισραηλ ισραηλ.1 Israel διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages
104:10 הַֽ hˈa הַ the מְשַׁלֵּ֣חַ mᵊšallˈēₐḥ שׁלח send מַ֭עְיָנִים ˈmaʕyānîm מַעְיָן well בַּ ba בְּ in † הַ the נְּחָלִ֑ים nnᵊḥālˈîm נַחַל wadi בֵּ֥ין bˌên בַּיִן interval הָ֝רִ֗ים ˈhārˈîm הַר mountain יְהַלֵּכֽוּן׃ yᵊhallēḵˈûn הלך walk
104:10. et firmavit illud cum Iacob in lege cum Israhel pactum sempiternumAnd he appointed the same to Jacob for a law, and to Israel for an everlasting testament:
10. And confirmed the same unto Jacob for a statute, to Israel for an everlasting covenant:
104:10. You spring forth fountains in steep valleys. The waters will cross through the midst of the mountains.
104:10. He sendeth the springs into the valleys, [which] run among the hills.
And confirmed the same unto Jacob for a law, [and] to Israel [for] an everlasting covenant:

104:10 и поставил то Иакову в закон и Израилю в завет вечный,
104:10
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτὴν αυτος he; him
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
εἰς εις into; for
πρόσταγμα προσταγμα and; even
τῷ ο the
Ισραηλ ισραηλ.1 Israel
διαθήκην διαθηκη covenant
αἰώνιον αιωνιος eternal; of ages
104:10
הַֽ hˈa הַ the
מְשַׁלֵּ֣חַ mᵊšallˈēₐḥ שׁלח send
מַ֭עְיָנִים ˈmaʕyānîm מַעְיָן well
בַּ ba בְּ in
הַ the
נְּחָלִ֑ים nnᵊḥālˈîm נַחַל wadi
בֵּ֥ין bˌên בַּיִן interval
הָ֝רִ֗ים ˈhārˈîm הַר mountain
יְהַלֵּכֽוּן׃ yᵊhallēḵˈûn הלך walk
104:10. et firmavit illud cum Iacob in lege cum Israhel pactum sempiternum
And he appointed the same to Jacob for a law, and to Israel for an everlasting testament:
104:10. You spring forth fountains in steep valleys. The waters will cross through the midst of the mountains.
104:10. He sendeth the springs into the valleys, [which] run among the hills.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
105:10: And confirmed the same unto Jacob - literally, "caused it to stand;" that is, he made it fast or secure. He renewed it, commanding the same things; making the same promises; and pledging himself for its fulfillment in the same manner. Gen 28:10-15.
For a law - For an established or settled ordinance, for a rule by which future things were to be regulated: that is, they would occur according to that promise, and be conformed to it. It was, as it were, a rule which God prescribed for himself in regard to his own future conduct.
And to Israel ... - Another name for Jacob, Gen 32:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:10: an everlasting: Gen 17:7, Gen 17:8; Sa2 23:5; Heb 13:20
John Gill
105:10 And confirmed the same unto Jacob for a law,.... The son of Isaac, and the grandson of Abraham, to whom it was renewed and confirmed, Gen 28:13. It is true of his posterity that go by his name, and even of all the spiritual Israel of God, to whom this covenant is confirmed and made sure: or "caused to stand" (b), as the word is; by the faithfulness of God by his oath annexed to his word, and by the death of his Son: when this is said to be "for a law", the meaning is, not as if this covenant had the nature of a law, as the covenant of works had; indeed one of the articles of it is, that the law of God should be put into the inward part, and written on the heart; but this refers here not to men, but to God; and the sense is, that this covenant has the force of a law with respect to God, who of his condescending grace and goodness has hereby laid himself under obligation to do such and such things; which is marvellous grace indeed.
And to Israel for an everlasting covenant: for being remembered, commanded, repeated, and confirmed by the Lord, it can never be broken; and being well ordered, remains sure, and is as immovable as rocks and mountains, and more so: as it was made with Christ from everlasting, it will continue to be made good to his people to everlasting; and is a just reason for praise; it being the basis of faith and hope; the ground of joy, peace, and comfort here, and of eternal happiness hereafter.
(b) "stare fecit", Vatablus.
John Wesley
105:10 A law - That it might be as firm and irrevocable as a law.
Robert Jamieson, A. R. Fausset and David Brown
105:10 Alluding to God's promise to Jacob (Gen 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan [Ps 105:11]. Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.
104:11104:11: Ասէ. Ձե՛զ տաց զերկիրն Քանանու, զվիճակ ժառանգութեան ձերոյ։
11 Ասաց. «Ձեզ պիտի տամ երկիրը Քանանի՝ բաժինը ձեր ժառանգութեան»:
11 Ըսելով. «Քեզի պիտի տամ Քանանի երկիրը, Ձեր ժառանգութեան վիճակը»։
ասէ. [640]Ձեզ տաց զերկիրն Քանանու, զվիճակ ժառանգութեան ձերոյ:

104:11: Ասէ. Ձե՛զ տաց զերկիրն Քանանու, զվիճակ ժառանգութեան ձերոյ։
11 Ասաց. «Ձեզ պիտի տամ երկիրը Քանանի՝ բաժինը ձեր ժառանգութեան»:
11 Ըսելով. «Քեզի պիտի տամ Քանանի երկիրը, Ձեր ժառանգութեան վիճակը»։
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104:11104:11 говоря: >.
104:11 λέγων λεγω tell; declare σοὶ σοι you δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan σχοίνισμα σχοινισμα inheritance ὑμῶν υμων your
104:11 יַ֭שְׁקוּ ˈyašqû שׁקה give drink כָּל־ kol- כֹּל whole חַיְתֹ֣ו ḥayᵊṯˈô חַיָּה wild animal שָׂדָ֑י śāḏˈāy שָׂדַי open field יִשְׁבְּר֖וּ yišbᵊrˌû שׁבר break פְרָאִ֣ים fᵊrāʔˈîm פֶּרֶא zebra צְמָאָֽם׃ ṣᵊmāʔˈām צָמָא thirst
104:11. dicens tibi dabo terram Chanaan funiculum hereditatis vestraeSaying: To thee will I give the land of Chanaan, the lot of your inheritance.
11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:
104:11. All the wild beasts of the field will drink. The wild donkeys will anticipate in their thirst.
104:11. They give drink to every beast of the field: the wild asses quench their thirst.
Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:

104:11 говоря: <<тебе дам землю Ханаанскую в удел наследия вашего>>.
104:11
λέγων λεγω tell; declare
σοὶ σοι you
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
σχοίνισμα σχοινισμα inheritance
ὑμῶν υμων your
104:11
יַ֭שְׁקוּ ˈyašqû שׁקה give drink
כָּל־ kol- כֹּל whole
חַיְתֹ֣ו ḥayᵊṯˈô חַיָּה wild animal
שָׂדָ֑י śāḏˈāy שָׂדַי open field
יִשְׁבְּר֖וּ yišbᵊrˌû שׁבר break
פְרָאִ֣ים fᵊrāʔˈîm פֶּרֶא zebra
צְמָאָֽם׃ ṣᵊmāʔˈām צָמָא thirst
104:11. dicens tibi dabo terram Chanaan funiculum hereditatis vestrae
Saying: To thee will I give the land of Chanaan, the lot of your inheritance.
104:11. All the wild beasts of the field will drink. The wild donkeys will anticipate in their thirst.
104:11. They give drink to every beast of the field: the wild asses quench their thirst.
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Albert Barnes: Notes on the Bible - 1834
105:11: Saying, Unto thee will I give the land of Canaan - Gen 13:14-15.
The lot of your inheritance - Or, that shall be the lot of your inheritance; or, what you shall inherit. The margin is, "the cord." The Hebrew word - חבל chebel - means properly a cord, a rope; and then, a measuring-line. Hence, it means a portion "measured out" and assigned to anyone as land, Jos 17:14; Jos 19:9. Compare Psa 16:6. The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:11: Unto thee: Gen 12:7, Gen 13:15, Gen 15:18, Gen 26:3, Gen 26:4, Gen 28:13
lot: Heb. cord, Psa 78:55
Geneva 1599
105:11 Saying, (f) Unto thee will I give the land of Canaan, the lot of your inheritance:
(f) He shows that they would not enjoy the land of Canaan by any other means, but by reason of his covenant made with their fathers.
John Gill
105:11 Saying, unto thee will I give the land of Canaan,.... To each of the above persons, Abraham, Isaac, and Jacob, and to their posterity, the children of Israel. Not that the word "saying", as Gussetius (c) well observes, signifies that the words following it are expressive of the covenant, for that is expressed Ps 105:7, the main article, sum, and substance of it, being this, that the Lord was their God; but it only signifies that this earthly promise was pronounced when that everlasting covenant was given, Gen 17:7. Besides, this must be considered as typical of the heavenly inheritance; as that was a land of promise, so is this; it is the promise, the grand promise, which God has promised; as that was a land prepared and ready furnished with houses, fields, and vineyards, so is heaven a kingdom prepared by God the Father, and by the presence and mediation of his Son; as the Israelites passing through the wilderness met with many difficulties, and fought many battles, before possessed of it, so the people of God pass through the wilderness of this world, go through many tribulations, and fight the good fight of faith before they lay hold on eternal life; and as not Moses, but Joshua, led the people into the land, so not the law, but Jesus the Saviour, the great Captain of salvation, brings the many sons to glory; and as that was a land of rest after fatiguing travels, is heaven the sabbatism or rest for the people of God, a rest from all their toil and labour; and as the one was the pure gift of God, so is the other:
to thee will I give, &c. And as the land of Canaan is here called "the lot of your inheritance", it being divided and distributed by lot to the children of Israel, who find each their proper share and portion, Josh 14:1 so heaven is an inheritance, not purchased, nor acquired, but bequeathed by the will of God; comes through the death of the testator Christ, belongs only to children, and is, as inheritances are, for ever; this is also by lot, as the word is in Eph 1:11, not that it is a casual thing, for it is appointed by the Lord for his people, and they for that; it is what they are predestinated to, as in the aforementioned text; but it denotes that everyone shall have their part and portion in it.
(c) Ebr. Comment. p. 822.
John Wesley
105:11 Lot - The portion assigned to you by lot.
104:12104:12: Զի էին նոքա թուով սակաւ, նուա՛զք եւ պանդուխտք ՚ի նմա։
12 Երբ սակաւ էին նրանք թուով, տկար էին եւ օտար այդ երկրում,
12 Երբ անոնք սակաւաթիւ էին, Քիչուոր ու պանդուխտ՝ անոր մէջ
զի էին նոքա թուով սակաւ, նուազք եւ պանդուխտք ի նմա:

104:12: Զի էին նոքա թուով սակաւ, նուա՛զք եւ պանդուխտք ՚ի նմա։
12 Երբ սակաւ էին նրանք թուով, տկար էին եւ օտար այդ երկրում,
12 Երբ անոնք սակաւաթիւ էին, Քիչուոր ու պանդուխտ՝ անոր մէջ
zohrab-1805▾ eastern-1994▾ western am▾
104:12104:12 Когда их было еще мало числом, очень мало, и они были пришельцами в ней
104:12 ἐν εν in τῷ ο the εἶναι ειμι be αὐτοὺς αυτος he; him ἀριθμῷ αριθμος number βραχεῖς βραχυς little ὀλιγοστοὺς ολιγοστος and; even παροίκους παροικος resident; foreigner ἐν εν in αὐτῇ αυτος he; him
104:12 עֲ֭לֵיהֶם ˈʕᵃlêhem עַל upon עֹוף־ ʕôf- עֹוף birds הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יִשְׁכֹּ֑ון yiškˈôn שׁכן dwell מִ mi מִן from בֵּ֥ין bbˌên בַּיִן interval עֳ֝פָאיִ֗ם ˈʕᵒfāyˈim עֳפִי foliage יִתְּנוּ־ yittᵊnû- נתן give קֹֽול׃ qˈôl קֹול sound
104:12. cum essent viri pauci modici et advenae in eaWhen they were but a small number: yea very few, and sojourners therein:
12. When they were but a few men in number; yea, very few, and sojourners in it;
104:12. Above them, the flying things of the air will dwell. From the midst of the rocks, they will utter voices.
104:12. By them shall the fowls of the heaven have their habitation, [which] sing among the branches.
When they were [but] a few men in number; yea, very few, and strangers in it:

104:12 Когда их было еще мало числом, очень мало, и они были пришельцами в ней
104:12
ἐν εν in
τῷ ο the
εἶναι ειμι be
αὐτοὺς αυτος he; him
ἀριθμῷ αριθμος number
βραχεῖς βραχυς little
ὀλιγοστοὺς ολιγοστος and; even
παροίκους παροικος resident; foreigner
ἐν εν in
αὐτῇ αυτος he; him
104:12
עֲ֭לֵיהֶם ˈʕᵃlêhem עַל upon
עֹוף־ ʕôf- עֹוף birds
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
יִשְׁכֹּ֑ון yiškˈôn שׁכן dwell
מִ mi מִן from
בֵּ֥ין bbˌên בַּיִן interval
עֳ֝פָאיִ֗ם ˈʕᵒfāyˈim עֳפִי foliage
יִתְּנוּ־ yittᵊnû- נתן give
קֹֽול׃ qˈôl קֹול sound
104:12. cum essent viri pauci modici et advenae in ea
When they were but a small number: yea very few, and sojourners therein:
104:12. Above them, the flying things of the air will dwell. From the midst of the rocks, they will utter voices.
104:12. By them shall the fowls of the heaven have their habitation, [which] sing among the branches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
105:12: But a few men - When all appearances were against them, and nothing but the arm of God could have brought them through their difficulties, and given them a settlement in the promised land.
Albert Barnes: Notes on the Bible - 1834
105:12: When they were but a few men in number - literally, "In their being people of number, very little." That is, They could then be easily numbered, and they were so few that they could not take possession of it themselves. This is in contrast with the promise then made to them that they should be in number as the stars, and as the sand on the sea shore.
And strangers in it - Foreigners. They were mere sojourners. They did not become incorporated with the people of the land. They did not acquire property there. They were regarded and treated as belonging to a foreign people. See the notes at Heb 11:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:12: a few: Gen 34:30; Deu 7:7, Deu 26:5; Isa 51:2; Eze 33:24-33
and strangers: Gen 17:8, Gen 23:4; Act 7:5; Heb 11:9, Heb 11:12
Carl Friedrich Keil and Franz Delitzsch
105:12
The poet now celebrates the divine preservation which had sway over the small beginnings of Israel, when it made the patriarchs proof against harm on their wanderings. "Men of number" are such as can be easily counted, vid., the confessions in Gen 34:30; Deut 26:5; ויּתהלּכוּ places the claim upon the hospitality at one time of this people and at another time of that people in the connection with it of cause and effect. כּמעט, as a small number, only such a small number, signifies, as being virtually an adjective: inconsiderable, insignificant, worthless (Prov 10:20). בּהּ refers to Canaan. In Ps 105:13 the way in which the words גּוי and עם alternate is instructive: the former signifies the nation, bound together by a common origin, language, country, and descent; the latter the people, bound together by unity of government.
(Note: For this reason a king says עמּי, not גּויי; and גּוי only occurs twice with a suffix, which refers to Jahve (Ps 106:5; Zeph 2:9); for this reason גּוי, frequently side by side with עם, is the nobler word, e.g., in Deut 32:21; Jer 2:11; for this reason עם is frequently added to גּוי as a dignitative predicate, Ex 33:13; Deut 4:6; and for this reason גּוים and עם ה are used antithetically.)
The apodosis does not begin until Ps 105:14. It is different in connection with בּהיותכם in the text of the chronicler, and in this passage in the Psalter of the Syriac version, according to which Ps 105:12 ought to be jointed to the preceding group. The variation ומממלכה instead of מממלכה is of no consequence; but לאישׁ (to any one whomsoever) instead of אדם, in connection with הניח, restores the current mode of expression (Eccles 5:11; 2Kings 16:11; Hos 4:17) instead of one which is without support elsewhere, but which follows the model of נתן, נטשׁ, Gen 31:28 (cf. supra p. 171); whilst on the other hand ובנביאי instead of ולנביאי substitutes an expression that cannot be supported for the current one (Gen 19:9; Ruth 1:21). In Ps 105:14 the poet has the three histories of the preservation of the wives of the patriarchs in his mind, viz., of Sarah in Egypt (Gen. 12), and of Sarah and of Rebekah both in Philistia (Ps 20:1-9, Ps 26:1-12, cf. especially Ps 26:11). In the second instance God declares the patriarch to be a "prophet" (Ps 20:7). The one mention has reference to this and the other to Gen. 17, where Abram is set apart to be the father of peoples and kings, and Sarai to be a princess. They are called משׁיהים (a passive form) as eing God-chosen princes, and נביאים (an intensive active form, from נבא, root נב, to divulge), not as being inspired ones (Hupfeld), but as being God's spokesmen (cf. Ex 7:1. with Ex 4:15.), therefore as being the recipients and mediators of a divine revelation.
John Gill
105:12 When they were but a few men in number,.... Or "men of number" (d), that might easily be numbered; see Gen 34:30, when this covenant, promise, and oath, were first made to Abraham, he was alone, and had no child; and when his posterity were increased in Jacob's time, and sojourned in Egypt, they were but few, though greatly enlarged when they came out of it: in comparison of other nations, they were the fewest of all people, and therefore had this grant of Canaan, not for their numbers any more than their goodness. And this circumstance is mentioned to show the unmerited goodness of God unto them; see Deut 7:6. And so the Lord's people, to whom he gives the kingdom of heaven, are a little flock; they are only a few that find the way to eternal life, Lk 12:32.
Yea, very few; or "as a little thing" (e): so were the people of Israel a little contemptible body of men in the eyes of others, and in comparison of them. And such are the saints in this world; "the filth of it", and the "offscouring of all things";
yea, things that are not; that scarce deserve, in the opinion of men, to be reckoned entities or beings. And strangers in it; as Abraham, Isaac, and Jacob, were, Heb 11:9, and so are the people of God, who are the heirs of the heavenly Canaan. These are strangers to the men of the world, who know them not; and the men of the world to them; with whom they have no conversation and fellowship in things sinful and criminal; for which they late despised by the world: yet these are the fellow citizens of heaven, and of the household of God, which shows his discriminating grace.
(d) "viros numeri", Montanus; so Vatablus, Gejerus, Michaelis. (e) "sicut parum", Montanus; so Vatablus; "aut exile aliquid", Gejerus; so Gussetius, p. 477.
Robert Jamieson, A. R. Fausset and David Brown
105:12 few . . . in number--alluding to Jacob's words (Gen 34:30), "I being few in number."
yea, very few--literally, "as a few," that is, like fewness itself (compare Is 1:9).
strangers--sojourners in the land of their future inheritance, as in a strange country (Heb 11:9).
104:13104:13: Անցին նոքա ազգէ յազգ, ՚ի թագաւորութենէ ՚ի ժողովո՛ւրդ յայլ։
13 դեգերում էին սերնդից սերունդ, մի թագաւորութիւնից դէպի մի այլ ժողովուրդ,
13 Ու մէկ ազգէ ուրիշ ազգի գացին, Մէկ թագաւորութենէ ուրիշ ժողովուրդի
անցին նոքա ազգէ յազգ, ի թագաւորութենէ ի ժողովուրդ յայլ:

104:13: Անցին նոքա ազգէ յազգ, ՚ի թագաւորութենէ ՚ի ժողովո՛ւրդ յայլ։
13 դեգերում էին սերնդից սերունդ, մի թագաւորութիւնից դէպի մի այլ ժողովուրդ,
13 Ու մէկ ազգէ ուրիշ ազգի գացին, Մէկ թագաւորութենէ ուրիշ ժողովուրդի
zohrab-1805▾ eastern-1994▾ western am▾
104:13104:13 и переходили от народа к народу, из царства к иному племени,
104:13 καὶ και and; even διῆλθον διερχομαι pass through; spread ἐξ εκ from; out of ἔθνους εθνος nation; caste εἰς εις into; for ἔθνος εθνος nation; caste ἐκ εκ from; out of βασιλείας βασιλεια realm; kingdom εἰς εις into; for λαὸν λαος populace; population ἕτερον ετερος different; alternate
104:13 מַשְׁקֶ֣ה mašqˈeh שׁקה give drink הָ֭רִים ˈhārîm הַר mountain מֵ mē מִן from עֲלִיֹּותָ֑יו ʕᵃliyyôṯˈāʸw עֲלִיָּה upper room מִ mi מִן from פְּרִ֥י ppᵊrˌî פְּרִי fruit מַ֝עֲשֶׂ֗יךָ ˈmaʕᵃśˈeʸḵā מַעֲשֶׂה deed תִּשְׂבַּ֥ע tiśbˌaʕ שׂבע be sated הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:13. et transierunt de gente in gentem de regno ad populum alterumAnd they passed from nation to nation, and from one kingdom to another people.
13. And they went about from nation to nation, from one kingdom to another people.
104:13. You irrigate the mountains from your heights. The earth will be satiated from the fruit of your works,
104:13. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
When they went from one nation to another, from [one] kingdom to another people:

104:13 и переходили от народа к народу, из царства к иному племени,
104:13
καὶ και and; even
διῆλθον διερχομαι pass through; spread
ἐξ εκ from; out of
ἔθνους εθνος nation; caste
εἰς εις into; for
ἔθνος εθνος nation; caste
ἐκ εκ from; out of
βασιλείας βασιλεια realm; kingdom
εἰς εις into; for
λαὸν λαος populace; population
ἕτερον ετερος different; alternate
104:13
מַשְׁקֶ֣ה mašqˈeh שׁקה give drink
הָ֭רִים ˈhārîm הַר mountain
מֵ מִן from
עֲלִיֹּותָ֑יו ʕᵃliyyôṯˈāʸw עֲלִיָּה upper room
מִ mi מִן from
פְּרִ֥י ppᵊrˌî פְּרִי fruit
מַ֝עֲשֶׂ֗יךָ ˈmaʕᵃśˈeʸḵā מַעֲשֶׂה deed
תִּשְׂבַּ֥ע tiśbˌaʕ שׂבע be sated
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:13. et transierunt de gente in gentem de regno ad populum alterum
And they passed from nation to nation, and from one kingdom to another people.
104:13. You irrigate the mountains from your heights. The earth will be satiated from the fruit of your works,
104:13. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
105:13: When they went from one nation to another - From several circumstances in the history of the travels of the ancient Hebrews, we find that the wilderness through which they then passed was well peopled.
Albert Barnes: Notes on the Bible - 1834
105:13: When they went from one nation to another ... - Wandered about, as if they had no home and no fixed habitation. See Gen 12:6, Gen 12:9-10; Gen 13:1; Gen 20:1; Gen 26:1, Gen 26:17, Gen 26:22-23.
John Gill
105:13 When they went from one nation to another,.... From Chaldea to Mesopotamia; from thence to Canaan, and then into Egypt; and after that to Canaan again: which was the tour that Abraham took; and when in Canaan, and travelling from place to place there, might be said to go from nation to nation, since there were seven nations in that country.
From one kingdom to another people; from the kingdom of Palestine or Canaan to Egypt, which was a strange people; and of another language, as appears by the use of an interpreter between them, Gen 42:23. So Isaac, Jacob, and his posterity, journeyed from one of these kingdoms to the other. Thus the children of God are pilgrims and strangers in this world; they are unsettled in it; they are travelling through it, and a troublesome journey they have of it; they are bound to another country, to which they belong; and their hearts are there beforehand; and they look upon this world as a strange place, and at best but as an inn; where they tarry but for a time, till they get to their own country, the better and heavenly one.
John Wesley
105:13 They went - Both in Canaan, where there were seven nations, and in Egypt.
Robert Jamieson, A. R. Fausset and David Brown
105:13 from one nation to another--and so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected them.
104:14104:14: Ո՛չ եթող մարդկան մեղանչել նոցա, կշտամբեաց զթագաւորս վասն նոցա[7422]։ [7422] Օրինակ մի.Զթագաւորս նոցա։
14 նա թոյլ չտուեց մարդկանց, որ վնասեն նրանց, կշտամբեց թագաւորներին նրանց համար:
14 Անիկա մէկո՛ւն թող չտուաւ, որ զանոնք նեղէ. Թագաւորներ ալ յանդիմանեց անոնց համար
Ոչ եթող մարդկան մեղանչել նոցա, կշտամբեաց զթագաւորս վասն նոցա:

104:14: Ո՛չ եթող մարդկան մեղանչել նոցա, կշտամբեաց զթագաւորս վասն նոցա[7422]։
[7422] Օրինակ մի.Զթագաւորս նոցա։
14 նա թոյլ չտուեց մարդկանց, որ վնասեն նրանց, կշտամբեց թագաւորներին նրանց համար:
14 Անիկա մէկո՛ւն թող չտուաւ, որ զանոնք նեղէ. Թագաւորներ ալ յանդիմանեց անոնց համար
zohrab-1805▾ eastern-1994▾ western am▾
104:14104:14 никому не позволял обижать их и возбранял о них царям:
104:14 οὐκ ου not ἀφῆκεν αφιημι dismiss; leave ἄνθρωπον ανθρωπος person; human ἀδικῆσαι αδικεω injure; unjust to αὐτοὺς αυτος he; him καὶ και and; even ἤλεγξεν ελεγχω convict; question ὑπὲρ υπερ over; for αὐτῶν αυτος he; him βασιλεῖς βασιλευς monarch; king
104:14 מַצְמִ֤יחַ maṣmˈîₐḥ צמח sprout חָצִ֨יר׀ ḥāṣˌîr חָצִיר grass לַ la לְ to † הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle וְ֭ ˈw וְ and עֵשֶׂב ʕēśˌev עֵשֶׂב herb לַ la לְ to עֲבֹדַ֣ת ʕᵃvōḏˈaṯ עֲבֹדָה work הָ hā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to הֹ֥וצִיא hˌôṣî יצא go out לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:14. non dimisit hominem ut noceret eis et corripuit pro eis regesHe suffered no man to hurt them: and he reproved kings for their sakes.
14. He suffered no man to do them wrong; yea, he reproved kings for their sakes;
104:14. producing grass for cattle and herbs for the service of men. So may you draw bread from the earth,
104:14. 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;
He suffered no man to do them wrong: yea, he reproved kings for their sakes:

104:14 никому не позволял обижать их и возбранял о них царям:
104:14
οὐκ ου not
ἀφῆκεν αφιημι dismiss; leave
ἄνθρωπον ανθρωπος person; human
ἀδικῆσαι αδικεω injure; unjust to
αὐτοὺς αυτος he; him
καὶ και and; even
ἤλεγξεν ελεγχω convict; question
ὑπὲρ υπερ over; for
αὐτῶν αυτος he; him
βασιλεῖς βασιλευς monarch; king
104:14
מַצְמִ֤יחַ maṣmˈîₐḥ צמח sprout
חָצִ֨יר׀ ḥāṣˌîr חָצִיר grass
לַ la לְ to
הַ the
בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle
וְ֭ ˈw וְ and
עֵשֶׂב ʕēśˌev עֵשֶׂב herb
לַ la לְ to
עֲבֹדַ֣ת ʕᵃvōḏˈaṯ עֲבֹדָה work
הָ הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
הֹ֥וצִיא hˌôṣî יצא go out
לֶ֝֗חֶם ˈlˈeḥem לֶחֶם bread
מִן־ min- מִן from
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
104:14. non dimisit hominem ut noceret eis et corripuit pro eis reges
He suffered no man to hurt them: and he reproved kings for their sakes.
104:14. producing grass for cattle and herbs for the service of men. So may you draw bread from the earth,
104:14. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
105:14: He suffered no man to do them wrong - He protected them as they wandered from place to place, and as they were exposed to dangers. See the history of Abraham, Isaac, and Jacob, in their wanderings, as it is recorded in the book of Genesis.
Yea, he reproved kings for their sakes - That he might protect them; that he might keep them from danger and from sin. See the case of Pharaoh in the time of Abraham, Gen 12:17-20, and the case of Abimelech, Gen 20:3, Gen 20:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:14: Gen 12:14-17, Gen 20:1-7, Gen 26:14-33, Gen 31:24-29, Gen 35:5; Exo 7:16, Exo 7:17
Geneva 1599
105:14 He suffered no man to do them wrong: yea, he reproved (g) kings for their sakes;
(g) That is, the king of Egypt and the king of Gerar, (Gen 12:17, Gen 20:3)
John Gill
105:14 He suffered no man to do them wrong,.... Though strangers and unsettled, and moving from place to place; and few in number, and weak and defenceless. Thus the herdsmen of Gerar were not suffered to do any harm to Isaac and his herdsmen; but, on the contrary, the king of the place, with some of his chief men, sought an alliance, and entered into one with Isaac. Thus Laban was not suffered to hurt Jacob, nor the Sichemites to hurt him and his sons; the terror of God falling on all the cities round about, Gen 26:20. The people of God are in this world exposed to the injuries of the men of it, being as sheep among wolves; and it is often in the power of their hands to hurt them, as it was in the power of Laban to hurt Jacob; nor do they want an inclination, there being a rooted enmity in the seed of the serpent to the seed of the woman: but God will not suffer them; though they would willingly, like Balaam, curse them, yet they cannot curse whom God has blessed; he will not suffer them to injure them.
Yea, he reproved kings for their sakes; as Pharaoh king of Egypt, and Abimelech king of Gerar; whom he reproved, both verbally and really, with words and stripes, Gen 12:17. Kings are to be reproved by men, when they do amiss, as Herod was by John Baptist; and may expect to be reproved by the King of kings, when they do wrong, especially to his people; who are themselves kings and priests unto God, and are esteemed by him above the kings of the earth, and made higher than they.
Robert Jamieson, A. R. Fausset and David Brown
105:14 reproved kings--Pharaoh of Egypt and Abimelech of Gerar (Gen 12:17; Gen 20:3).
104:15104:15: Մի՛ մերձենայք ասէ յօծեալս իմ, եւ ՚ի մարգարէս իմ մի՛ մեղանչէք։
15 «Մի՛ մօտեցէք, - ասաց, - իմ օծեալներին, եւ մարգարէներիս վնաս մի՛ հասցրէք»:
15 Ըսելով. «Իմ օծեալներուս մի՛ դպչիք Ու իմ մարգարէներուս չարութիւն մի՛ ընէք»։
մի՛ մերձենայք, ասէ, յօծեալս իմ, եւ ի մարգարէս իմ մի՛ մեղանչէք:

104:15: Մի՛ մերձենայք ասէ յօծեալս իմ, եւ ՚ի մարգարէս իմ մի՛ մեղանչէք։
15 «Մի՛ մօտեցէք, - ասաց, - իմ օծեալներին, եւ մարգարէներիս վնաս մի՛ հասցրէք»:
15 Ըսելով. «Իմ օծեալներուս մի՛ դպչիք Ու իմ մարգարէներուս չարութիւն մի՛ ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
104:15104:15 >.
104:15 μὴ μη not ἅπτεσθε απτομαι grasp; touch τῶν ο the χριστῶν χριστος Anointed μου μου of me; mine καὶ και and; even ἐν εν in τοῖς ο the προφήταις προφητης prophet μου μου of me; mine μὴ μη not πονηρεύεσθε πονηρευομαι malicious; maliciously intend
104:15 וְ wᵊ וְ and יַ֤יִן׀ yˈayin יַיִן wine יְשַׂמַּ֬ח yᵊśammˈaḥ שׂמח rejoice לְֽבַב־ lᵊˈvav- לֵבָב heart אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man לְ lᵊ לְ to הַצְהִ֣יל haṣhˈîl צהל shine פָּנִ֣ים pānˈîm פָּנֶה face מִ mi מִן from שָּׁ֑מֶן ššˈāmen שֶׁמֶן oil וְ֝ ˈw וְ and לֶ֗חֶם lˈeḥem לֶחֶם bread לְֽבַב־ lᵊˈvav- לֵבָב heart אֱנֹ֥ושׁ ʔᵉnˌôš אֱנֹושׁ man יִסְעָֽד׃ yisʕˈāḏ סעד support
104:15. nolite tangere christos meos et prophetas meos nolite adfligereTouch ye not my anointed: and do no evil to my prophets.
15. , Touch not mine anointed ones, and do my prophets no harm.
104:15. and wine, in order to cheer the heart of man. Then he may gladden his face with oil, and bread will confirm the heart of man.
104:15. And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man’s heart.
Saying, Touch not mine anointed, and do my prophets no harm:

104:15 <<не прикасайтесь к помазанным Моим, и пророкам Моим не делайте зла>>.
104:15
μὴ μη not
ἅπτεσθε απτομαι grasp; touch
τῶν ο the
χριστῶν χριστος Anointed
μου μου of me; mine
καὶ και and; even
ἐν εν in
τοῖς ο the
προφήταις προφητης prophet
μου μου of me; mine
μὴ μη not
πονηρεύεσθε πονηρευομαι malicious; maliciously intend
104:15
וְ wᵊ וְ and
יַ֤יִן׀ yˈayin יַיִן wine
יְשַׂמַּ֬ח yᵊśammˈaḥ שׂמח rejoice
לְֽבַב־ lᵊˈvav- לֵבָב heart
אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ man
לְ lᵊ לְ to
הַצְהִ֣יל haṣhˈîl צהל shine
פָּנִ֣ים pānˈîm פָּנֶה face
מִ mi מִן from
שָּׁ֑מֶן ššˈāmen שֶׁמֶן oil
וְ֝ ˈw וְ and
לֶ֗חֶם lˈeḥem לֶחֶם bread
לְֽבַב־ lᵊˈvav- לֵבָב heart
אֱנֹ֥ושׁ ʔᵉnˌôš אֱנֹושׁ man
יִסְעָֽד׃ yisʕˈāḏ סעד support
104:15. nolite tangere christos meos et prophetas meos nolite adfligere
Touch ye not my anointed: and do no evil to my prophets.
104:15. and wine, in order to cheer the heart of man. Then he may gladden his face with oil, and bread will confirm the heart of man.
104:15. And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man’s heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Счастливая судьба Авраама, принужденного кочевать среди земель многочисленных и враждебных ему народов, есть дело Промысла над ним Господа, соблюдавшего свое обетование: "не прикасайтесь к помазанным Моим". Помазанными называется не один патриарх Авраам, равно также не только пророки, но весь Богоизбранный народ, как выделенный Господом для служения Ему и проповедования Его имени среди языков.
Adam Clarke: Commentary on the Bible - 1831
105:15: Touch not mine anointed - It is supposed that the patriarchs are here intended; but the whole people of Israel may be meant. They were a kingdom of priests and kings unto God; and prophets, priests, and kings were always anointed.
Albert Barnes: Notes on the Bible - 1834
105:15: Saying, Touch not mine anointed - That is, This was the language of his "providence." It was as though God had said this. It is not meant that this was said in so many words, but this is the "poetic" form of representing the dealings of Providence. Compare Gen 26:11. The word "anointed" here means that God had, as it were, set them apart to his service, or that they were to him as kings, and priests, and prophets, sacred people, belonging to God. The "language" is not found in the Old Testament as applied to the patriarchs, but the "idea" is fairly implied there, that they belonged to God as sacred and holy men.
And do my prophets no harm - As if God had thus spoken to them, and called them prophets. That is, they belonged to God as a sacred order: they were separate from other men, and God regarded them as his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:15: Touch: Gen 26:11; Zac 2:8
mine: Kg1 19:16; Jo1 2:27
and do: Gen 20:7, Gen 27:39, Gen 27:40, Gen 48:19, Gen 48:20, Gen 49:8-33
Geneva 1599
105:15 [Saying], Touch not mine (h) anointed, and do my (i) prophets no harm.
(h) Those whom I have sanctified to be my people.
(i) Meaning, the old fathers, to whom God showed himself plainly, and who set forth his word.
John Gill
105:15 Saying, Touch not mine anointed,.... Or, "mine anointed ones"; my Christs, as Abraham, Isaac, and Jacob, were, who, though not anointed with material oil, yet were all that, that such were, who in later times were anointed with it. They were prophets, priests, and kings; and which all met in one person, particularly in Abraham, Gen 20:7, besides, they were anointed with the oil of grace, with an unction from the Holy One, with the Holy Ghost, and his gifts and graces, as all true believers are: they are the Lord's Christs, or his anointed ones; which stand before him, and have the name of Christians from hence. These the Lord will not have touched, so as to be hurt; they are sacred persons: they are near unto God, in union with him;
and he that toucheth him toucheth the apple of his eye; so dear are they to him.
And do my prophets no harm; so Abraham is expressly called a prophet, Gen 20:7, and so were Isaac and Jacob; men to whom the Lord spoke familiarly in dreams and visions, as he used to do with prophets; and who taught and made known the mind and will of God to others, as well as foretold things to come; they being the Lord's servants, his prophets, they were revealed unto them, Num 12:7. These the Lord will have no harm done to them; he guards them by his power; he holds them in his right hand; and covers them under the shadow of his wing.
John Wesley
105:15 Anointed - My prophets, Abraham, Isaac, and Jacob; who are called God's anointed, because they were consecrated to be his peculiar people, and to be kings and princes in their families. And they are called prophets, because God familiarly conversed with them and revealed his will to them, and by them to others.
Robert Jamieson, A. R. Fausset and David Brown
105:15 Touch not--referring to Gen 26:11, where Abimelech says of Isaac, "He that toucheth this man or his wife shall surely be put to death."
mine anointed--as specially consecrated to Me (Ps 2:2). The patriarch was the prophet, priest, and king of his family.
my prophets--in a similar sense, compare Gen 20:7. The "anointed" are those vessels of God, consecrated to His service, "in whom (as Pharaoh said of Joseph, Gen 41:38) the Spirit of God is" [HENGSTENBERG].
104:16104:16: Կոչեաց սո՛վ յերկիր նոցա, զամենայն զօրութիւն հացի եբեկ։
16 Սովի մատնեց երկիրը նրանց, հացի ամբողջ զօրութիւնը կոտրեց:
16 Երբ սով բերաւ երկրի վրայ, Հացին բոլոր զօրութիւնը կոտրեց։
Կոչեաց սով յերկիր նոցա, զամենայն զօրութիւն հացի եբեկ:

104:16: Կոչեաց սո՛վ յերկիր նոցա, զամենայն զօրութիւն հացի եբեկ։
16 Սովի մատնեց երկիրը նրանց, հացի ամբողջ զօրութիւնը կոտրեց:
16 Երբ սով բերաւ երկրի վրայ, Հացին բոլոր զօրութիւնը կոտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
104:16104:16 И призвал голод на землю; всякий стебель хлебный истребил.
104:16 καὶ και and; even ἐκάλεσεν καλεω call; invite λιμὸν λιμος famine; hunger ἐπὶ επι in; on τὴν ο the γῆν γη earth; land πᾶν πας all; every στήριγμα στηριγμα bread; loaves συνέτριψεν συντριβω fracture; smash
104:16 יִ֭שְׂבְּעוּ ˈyiśbᵊʕû שׂבע be sated עֲצֵ֣י ʕᵃṣˈê עֵץ tree יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַֽרְזֵ֥י ʔˈarzˌê אֶרֶז cedar לְ֝בָנֹ֗ון ˈlᵊvānˈôn לְבָנֹון Lebanon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָטָֽע׃ nāṭˈāʕ נטע plant
104:16. et vocavit famem super terram omnem virgam panis contrivitAnd he called a famine upon the land: and he broke in pieces all the support of bread.
16. And he called for a famine upon the land; he brake the whole staff of bread.
104:16. The trees of the field will be saturated, along with the cedars of Lebanon, which he planted.
104:16. The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted;
Moreover he called for a famine upon the land: he brake the whole staff of bread:

104:16 И призвал голод на землю; всякий стебель хлебный истребил.
104:16
καὶ και and; even
ἐκάλεσεν καλεω call; invite
λιμὸν λιμος famine; hunger
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
πᾶν πας all; every
στήριγμα στηριγμα bread; loaves
συνέτριψεν συντριβω fracture; smash
104:16
יִ֭שְׂבְּעוּ ˈyiśbᵊʕû שׂבע be sated
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אַֽרְזֵ֥י ʔˈarzˌê אֶרֶז cedar
לְ֝בָנֹ֗ון ˈlᵊvānˈôn לְבָנֹון Lebanon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָטָֽע׃ nāṭˈāʕ נטע plant
104:16. et vocavit famem super terram omnem virgam panis contrivit
And he called a famine upon the land: and he broke in pieces all the support of bread.
104:16. The trees of the field will be saturated, along with the cedars of Lebanon, which he planted.
104:16. The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
105:16: Moreover, he called for a famine upon the land - It was not by chance; not by the mere operation of physical laws, but it was because God "ordered" it. The famine here referred to, as the connection shows, was that which occurred in the time of Jacob, and which was the occasion of the migration into Egypt. There was also a famine in the time of Abraham Gen 12:10; but the design of the psalmist here is to refer to that period of the Jewish history which pertained to their residence in Egypt, and to the dealings of God with the nation when there, as furnishing an occasion for gratitude. Gen. 41; 42.
He brake the whole staff of bread - That which supports life, as a staff does a feeble man. See the notes at Isa 3:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:16: Moreover: Gen 41:25-32, Gen 41:54, Gen 42:5, Gen 42:6; Kg2 8:1; Amo 3:6, Amo 7:1-4; Hag 1:10, Hag 1:11, Hag 2:17; Mat 8:8, Mat 8:9; Rev 6:8
brake: Psa 104:15; Gen 47:13, Gen 47:19; Lev 26:26; Isa 3:1; Eze 4:16; Act 7:11
Carl Friedrich Keil and Franz Delitzsch
105:16
"To call up a famine" is also a prose expression in 4Kings 8:1. To break the staff of bread (i.e., the staff which bread is to man) is a very old metaphor, Lev 26:26. That the selling of Joseph was, providentially regarded, a "sending before," he himself says in Gen 45:5. Ps 102:24 throws light upon the meaning of ענּה ב. The Kerמ רגלו is just as much without any occasion to justify it as עינו in Eccles 4:8 (for עיניו). The statement that iron came upon his soul is intended to say that he had to endure in iron fetters sufferings that threatened his life. Most expositors take בּרזל as equivalent to בּבּרזל, but Hitzig rightly takes נפשׁו as an object, following the Targum; for ברזל as a name of an iron fetter
(Note: Also in ancient Arabic firzil (after the Aramaic פרזלא) directly signifies an iron fetter (and the large smith's shears for cutting the iron), whence the verb. denom. Arab. farzala, c. acc. pers., to put any one into iron chains. Iron is called בּרזל from בּרז, to pierce, like the Arabic ḥdı̂d, as being the material of which pointed tools are made.)
can change its gender, as do, e.g., צפון as a name of the north wind, and כבוד as a name of the soul. The imprisonment (so harsh at the commencement) lasted over ten years, until at last Joseph's word cam to pass, viz., the word concerning this exaltation which had been revealed to him in dreams (Gen 42:9). According to Ps 107:20, דברו appears to be the word of Jahve, but then one would expect from Ps 105:19 a more parallel turn of expression. What is meant is Joseph's open-hearted word concerning his visions, and אמרת ה is the revelation of God conveying His promises, which came to him in the same form, which had to try, to prove, and to purify him (צרף as in Ps 17:3, and frequently), inasmuch as he was not to be raised to honour without having in a state of deep abasement proved a faithfulness that wavered not, and a confidence that knew no despair. The divine "word" is conceived of as a living effectual power, as in Ps 119:50. The representation of the exaltation begins, according to Gen 41:14, with שׁלח־מלך
(Note: Here שׁלח is united by Makkeph with the following word, to which it hurries on, whereas in Ps 105:28 it has its own accent, a circumstance to which the Masora has directed attention in the apophthegm: שׁלוחי דמלכא זריזין שׁלוחי דחשׁוכא מתינין (the emissaries of the king are in haste, those of darkness are tardy); vid., Baer, Thorath Emeth, p. 22.)
and follows Gen 41:39-41, Gen 41:44, very closely as to the rest, according to which בּנפשׁו is a collateral definition to לאסּר (with an orthophonic Dag.) in the sense of בּרצונו: by his soul, i.e., by virtue of his will (vid., Psychology, S. 202; tr. p. 239). In consequence of this exaltation of Joseph, Jacob-Israel came then into Egypt, and sojourned there as in a protecting house of shelter (concerning גּוּר, vid., supra, p. 414). Egypt is called (Ps 105:23, Ps 105:27) the land of Chaam, as in Ps 78:51; according to Plutarch, in the vernacular the black land, from the dark ashy grey colouring which the deposited mud of the Nile gives to the ground. There Israel became a powerful, numerous people (Ex 1:7; Deut 26:5), greater than their oppressors.
Geneva 1599
105:16 Moreover he called for a famine upon the land: he brake the whole (k) staff of bread.
(k) Either by sending scarcity or the strength and nourishment of it.
John Gill
105:16 Moreover, he called for a famine upon the land,.... On the land of Egypt; or rather on the land of Canaan, where Jacob and his sons sojourned; and which reached to all lands, Gen 41:56 and calling for it, it came, being a servant at the command of the Lord; see 4Kings 8:1.
He brake the whole staff of bread; so called, because it is the support of man's life, the principal of his sustenance: as a staff is a support to a feeble person, and which, when broke, ceases to be so. The staff of bread is broken, when either the virtue and efficacy of it for nourishment is taken away or denied; or when there is a scarcity of bread corn; which latter seems to be intended here; see Is 3:1.
John Wesley
105:16 Staff of bread - Bread, which is the staff or support of our lives.
Robert Jamieson, A. R. Fausset and David Brown
105:16 God ordered the famine. God
called for a famine--as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mt 8:8-9).
upon the land--namely, Canaan (Gen 41:54).
staff of bread--what supports life (Lev 26:26; Ps 104:15; Is 3:1).
104:17104:17: Առաքեաց առաջի նոցա այր, ՚ի ծառայութիւն վաճառեցաւ Յովսէփ։
17 Նրանց առաջից մարդ ուղարկեց՝ Յովսէփին, որ վաճառուեց որպէս ստրուկ:
17 Անոնց առջեւէն մարդ ղրկեց, Յովսէփը՝ որ ծառայութեան ծախուեցաւ։
Առաքեաց առաջի նոցա այր, ի ծառայութիւն վաճառեցաւ Յովսէփ:

104:17: Առաքեաց առաջի նոցա այր, ՚ի ծառայութիւն վաճառեցաւ Յովսէփ։
17 Նրանց առաջից մարդ ուղարկեց՝ Յովսէփին, որ վաճառուեց որպէս ստրուկ:
17 Անոնց առջեւէն մարդ ղրկեց, Յովսէփը՝ որ ծառայութեան ծախուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
104:17104:17 Послал пред ними человека: в рабы продан был Иосиф.
104:17 ἀπέστειλεν αποστελλω send off / away ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him ἄνθρωπον ανθρωπος person; human εἰς εις into; for δοῦλον δουλος subject ἐπράθη πιπρασκω sell Ιωσηφ ιωσηφ Iōsēph; Iosif
104:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֭ם ˈšām שָׁם there צִפֳּרִ֣ים ṣippᵒrˈîm צִפֹּור bird יְקַנֵּ֑נוּ yᵊqannˈēnû קנן make nest חֲ֝סִידָ֗ה ˈḥᵃsîḏˈā חֲסִידָה heron בְּרֹושִׁ֥ים bᵊrôšˌîm בְּרֹושׁ juniper בֵּיתָֽהּ׃ bêṯˈāh בַּיִת house
104:17. misit ante faciem eorum virum in servum venundatus est IosephHe sent a man before them: Joseph, who was sold for a slave.
17. He sent a man before them; Joseph was sold for a servant:
104:17. There, the sparrows will make their nests. The leader of them is the house of the heron.
104:17. Where the birds make their nests: [as for] the stork, the fir trees [are] her house.
He sent a man before them, [even] Joseph, [who] was sold for a servant:

104:17 Послал пред ними человека: в рабы продан был Иосиф.
104:17
ἀπέστειλεν αποστελλω send off / away
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
ἄνθρωπον ανθρωπος person; human
εἰς εις into; for
δοῦλον δουλος subject
ἐπράθη πιπρασκω sell
Ιωσηφ ιωσηφ Iōsēph; Iosif
104:17
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֭ם ˈšām שָׁם there
צִפֳּרִ֣ים ṣippᵒrˈîm צִפֹּור bird
יְקַנֵּ֑נוּ yᵊqannˈēnû קנן make nest
חֲ֝סִידָ֗ה ˈḥᵃsîḏˈā חֲסִידָה heron
בְּרֹושִׁ֥ים bᵊrôšˌîm בְּרֹושׁ juniper
בֵּיתָֽהּ׃ bêṯˈāh בַּיִת house
104:17. misit ante faciem eorum virum in servum venundatus est Ioseph
He sent a man before them: Joseph, who was sold for a slave.
104:17. There, the sparrows will make their nests. The leader of them is the house of the heron.
104:17. Where the birds make their nests: [as for] the stork, the fir trees [are] her house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
105:17: He sent a man before them - That is, He so ordered it by his providence that a man - Joseph - was sent before the family of Jacob into Egypt, that he might make arrangements for their reception and preservation. The whole matter was as God had sent him, or had commanded him to go. And yet it was brought about as the result of a series of acts of the most wicked character; by the envy and the hatred of his brethren; by their guilt and hardness of heart in proposing at first to put him to death, and then in their arrangements for selling him to hopeless slavery; by their plan so to dispose of him that their father might never hear of him again, and that they might be troubled with him no more. God did not cause these acts. He did not command them; he did not approve of them. And yet, since they did occur, and since Joseph's brethren were so wicked, God made use of these things to accomplish his own benevolent purposes, and to carry out his great designs. So he makes use of the passions of wicked people at all times to execute his plans (compare the notes at Isa 10:5-7; see also Psa 76:10; and Gen 50:20); and so he will do to the end of time. People are free in their wickedness; but God is equally free in frustrating their schemes, and overruling their designs for the accomplishment of his own purposes.
Who was sold for a servant - For a slave; Gen 37:28, Gen 37:36; Gen 39:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:17: He sent: Gen 45:5, Gen 45:7, Gen 45:8, Gen 50:20
Joseph: Gen 37:27, Gen 37:28, Gen 37:36, Gen 39:1, Gen 45:4; Act 7:9
John Gill
105:17 He sent a man before them, even Joseph,.... Who, though but a lad of seventeen years of age when he was sold into Egypt, yet was a grown man when he stood before Pharaoh, and interpreted his dreams of plenty and famine to come; and advised him to lay up store in the years of plenty, against the years of famine; by which he appeared to be a wise man, as the Targum here calls him; see Gen 37:3. Him God sent before into Egypt; before Jacob and his sons went down thither, to make provision for them, to support them in the time of famine, and preserve their lives. God is said to send him, though his brethren sold him out of envy; there being such a plain hand of Providence in this matter; and which is observed by Joseph himself over and over again, Gen 45:5, in which he was a type of Christ, in whom all provisions are made, and by whom they are communicated unto his people; who all receive out of his fulness, and grace for grace.
Who was sold for a servant: either "to a servant": as to Potiphar, as Aben Ezra, who was a servant of Pharaoh's; or rather to be a servant, as Joseph was in his house: he was sold for twenty pieces of silver, as Christ, his antitype, for thirty; the price of a servant, Gen 37:28, and who not only appeared in the form of a servant, but did the work of one: and a faithful and righteous servant he was to his Father, and on the behalf of his people.
Robert Jamieson, A. R. Fausset and David Brown
105:17 Joseph was sent of God (Gen 45:5).
104:18104:18: Խոնարհ արարին ՚ի կապանս զոտս նորա, եւ անց ընդ երկաթս անձն նորա[7423]։ [7423] Ոմանք.Եւ անց ընդ երկաթ ան՛՛։
18 Նրա ոտքերը ցաւեցրին շղթաների մէջ, եւ նրա մարմինը երկաթով պնդեցրին,
18 Անոր ոտքերը կապանքով նեղեցին, Անոր անձը երկաթի մէջ դրուեցաւ՝
Խոնարհ արարին ի կապանս զոտս նորա, եւ անց ընդ երկաթ անձն նորա:

104:18: Խոնարհ արարին ՚ի կապանս զոտս նորա, եւ անց ընդ երկաթս անձն նորա[7423]։
[7423] Ոմանք.Եւ անց ընդ երկաթ ան՛՛։
18 Նրա ոտքերը ցաւեցրին շղթաների մէջ, եւ նրա մարմինը երկաթով պնդեցրին,
18 Անոր ոտքերը կապանքով նեղեցին, Անոր անձը երկաթի մէջ դրուեցաւ՝
zohrab-1805▾ eastern-1994▾ western am▾
104:18104:18 Стеснили оковами ноги его; в железо вошла душа его,
104:18 ἐταπείνωσαν ταπεινοω humble; bring low ἐν εν in πέδαις πεδη leg iron τοὺς ο the πόδας πους foot; pace αὐτοῦ αυτος he; him σίδηρον σιδηρος iron διῆλθεν διερχομαι pass through; spread ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him
104:18 הָרִ֣ים hārˈîm הַר mountain הַ֭ ˈha הַ the גְּבֹהִים ggᵊvōhîm גָּבֹהַּ high לַ la לְ to † הַ the יְּעֵלִ֑ים yyᵊʕēlˈîm יָעֵל goat סְ֝לָעִ֗ים ˈslāʕˈîm סֶלַע rock מַחְסֶ֥ה maḥsˌeh מַחְסֶה refuge לַֽ lˈa לְ to † הַ the שְׁפַנִּֽים׃ šᵊfannˈîm שָׁפָן rockbadger
104:18. adflixerunt in conpede pedes eius in ferrum venit anima eiusThey humbled his feet in fetters: the iron pierced his soul,
18. His feet they hurt with fetters; he was laid in iron:
104:18. The heights of the hills are for the deer; the rock is a refuge for the hedgehog.
104:18. The high hills [are] a refuge for the wild goats; [and] the rocks for the conies.
Whose feet they hurt with fetters: he was laid in iron:

104:18 Стеснили оковами ноги его; в железо вошла душа его,
104:18
ἐταπείνωσαν ταπεινοω humble; bring low
ἐν εν in
πέδαις πεδη leg iron
τοὺς ο the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
σίδηρον σιδηρος iron
διῆλθεν διερχομαι pass through; spread
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
104:18
הָרִ֣ים hārˈîm הַר mountain
הַ֭ ˈha הַ the
גְּבֹהִים ggᵊvōhîm גָּבֹהַּ high
לַ la לְ to
הַ the
יְּעֵלִ֑ים yyᵊʕēlˈîm יָעֵל goat
סְ֝לָעִ֗ים ˈslāʕˈîm סֶלַע rock
מַחְסֶ֥ה maḥsˌeh מַחְסֶה refuge
לַֽ lˈa לְ to
הַ the
שְׁפַנִּֽים׃ šᵊfannˈîm שָׁפָן rockbadger
104:18. adflixerunt in conpede pedes eius in ferrum venit anima eius
They humbled his feet in fetters: the iron pierced his soul,
104:18. The heights of the hills are for the deer; the rock is a refuge for the hedgehog.
104:18. The high hills [are] a refuge for the wild goats; [and] the rocks for the conies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
105:18: Whose feet they hurt with fetters - In Gen 40:3; it is said of Joseph that he was "bound" in prison. It is not improbable that his "feet" were bound, as this is the usual way of confining prisoners.
He was laid in iron - In the prison. The margin is, "his soul came into iron." The version in the Prayer-Book of the Episcopal Church is, the iron entered into his soul. This is a more striking and beautiful rendering, though it may be doubted whether the Hebrew will permit it. DeWette renders it, "In iron lay his body."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:18: Whose: Gen 39:20, Gen 40:15; Act 16:24
he was laid in iron: Heb. his soul came into iron, Psa 107:10
John Gill
105:18 Whose feet they hurt with fetters,.... For it seems Joseph was not only cast into prison, upon the calumny of his mistress; but had fetters put upon him, and his feet were made fast with them; and these were so close and heavy, as to pinch and gall and hurt him; which, though not mentioned in his history, was undoubtedly true; see Gen 39:20.
He was laid in iron: or "the iron" (or, as the Targum, "the iron chain") "went into his Soul" (f); his body; it ate into him, and gave him great pain: or rather, as it is in the king's Bible, "his soul went into the iron chain"; there being, as Aben Ezra observes, an ellipsis of the particle and which is supplied by Symmachus, and so in the Targum; that is, his body was enclosed in iron bands, so Buxtorf (g). In all this he was a type of Christ, whose soul was made exceeding sorrowful unto death: he was seized by the Jews, led bound to the high priest, fastened to the cursed tree, pierced with nails, and more so with the sins of his people he bore; and was laid in the prison of the grave; from whence and from judgment he was brought, Is 53:8.
(f) So Pagninus, Montanus, Vatablus. (g) Lexic. "in voce"
Robert Jamieson, A. R. Fausset and David Brown
105:18 hurt with fetters-- (Gen 40:3).
was laid in iron--literally, "his soul" (see on Ps 16:10), or, "he came into iron," or, he was bound to his grief (compare Ps 3:2; Ps 11:1). The "soul" is put for the whole person, because the soul of the captive suffers still more than the body. Joseph is referred to as being an appropriate type of those "bound in affliction and iron" (Ps 107:10).
104:19104:19: Մինչեւ եկեսցէ բան նորա, եւ բան Տեառն փորձեաց զնա։
19 մինչեւ որ նրա խօսքը կատարուեց, եւ Տիրոջ խօսքը փորձեց նրան:
19 Մինչեւ այն ժամանակ, երբ անոր խօսքը եկաւ, Տէրոջը խօսքը փորձեց զանիկա։
Մինչեւ եկեսցէ բան նորա, եւ բան Տեառն փորձեաց զնա:

104:19: Մինչեւ եկեսցէ բան նորա, եւ բան Տեառն փորձեաց զնա։
19 մինչեւ որ նրա խօսքը կատարուեց, եւ Տիրոջ խօսքը փորձեց նրան:
19 Մինչեւ այն ժամանակ, երբ անոր խօսքը եկաւ, Տէրոջը խօսքը փորձեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
104:19104:19 доколе исполнилось слово Его: слово Господне испытало его.
104:19 μέχρι μεχρι up to; as far as τοῦ ο the ἐλθεῖν ερχομαι come; go τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him τὸ ο the λόγιον λογιον declaration κυρίου κυριος lord; master ἐπύρωσεν πυροω fire; refine αὐτόν αυτος he; him
104:19 עָשָׂ֣ה ʕāśˈā עשׂה make יָ֭רֵחַ ˈyārēₐḥ יָרֵחַ moon לְ lᵊ לְ to מֹועֲדִ֑ים môʕᵃḏˈîm מֹועֵד appointment שֶׁ֝֗מֶשׁ ˈšˈemeš שֶׁמֶשׁ sun יָדַ֥ע yāḏˌaʕ ידע know מְבֹואֹֽו׃ mᵊvôʔˈô מָבֹוא entrance
104:19. usque ad tempus donec veniret sermo eius eloquium Domini probavit eumUntil his word came. The word of the Lord inflamed him.
19. Until the time that his word came to pass; the word of the LORD tried him.
104:19. He has made the moon for seasons; the sun knows its setting.
104:19. He appointed the moon for seasons: the sun knoweth his going down.
Until the time that his word came: the word of the LORD tried him:

104:19 доколе исполнилось слово Его: слово Господне испытало его.
104:19
μέχρι μεχρι up to; as far as
τοῦ ο the
ἐλθεῖν ερχομαι come; go
τὸν ο the
λόγον λογος word; log
αὐτοῦ αυτος he; him
τὸ ο the
λόγιον λογιον declaration
κυρίου κυριος lord; master
ἐπύρωσεν πυροω fire; refine
αὐτόν αυτος he; him
104:19
עָשָׂ֣ה ʕāśˈā עשׂה make
יָ֭רֵחַ ˈyārēₐḥ יָרֵחַ moon
לְ lᵊ לְ to
מֹועֲדִ֑ים môʕᵃḏˈîm מֹועֵד appointment
שֶׁ֝֗מֶשׁ ˈšˈemeš שֶׁמֶשׁ sun
יָדַ֥ע yāḏˌaʕ ידע know
מְבֹואֹֽו׃ mᵊvôʔˈô מָבֹוא entrance
104:19. usque ad tempus donec veniret sermo eius eloquium Domini probavit eum
Until his word came. The word of the Lord inflamed him.
104:19. He has made the moon for seasons; the sun knows its setting.
104:19. He appointed the moon for seasons: the sun knoweth his going down.
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Adam Clarke: Commentary on the Bible - 1831
105:19: Until the time that his word came - This appears to refer to the completion of Joseph's interpretation of the dreams of the chief butler and baker.
The Word of the Lord tried him - This seems to refer to the interpretation of Pharaoh's dreams, called אמרת יהוה imrath Yehovah, "the oracle of the Lord," because sent by him to Pharaoh. See Gen 41:26, and Kennicott in loco.
Albert Barnes: Notes on the Bible - 1834
105:19: Until the time that his word came - The word, or the communication from God.
The word of the Lord tried him - That is, tested his skill in interpreting dreams, and his power to disclose the future. Gen. 41. This furnished a "trial" of his ability, and showed that he was truly the favorite of God, and was endowed with wisdom from on high. The word rendered "tried" is that which is commonly applied to metals in testing their genuineness and purity. Compare the notes at Psa 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:19: his word: Psa 44:4; Gen 41:11-16, Gen 41:25; Pro 21:1; Dan 2:30; Act 7:10
Geneva 1599
105:19 Until (l) the time that his word came: the word of the LORD tried him.
(l) So long he suffered adversity as God had appointed, and till he had sufficiently tried his patience.
John Gill
105:19 Until the time that his word came,.... Either the word of Joseph, interpreting the dreams of the butler and baker, till that came to be fulfilled; so the Syriac version, "till his word was proved by the event": or rather till the fame and report of that came to Pharaoh's ears, Gen 41:13, or else the word of the Lord, concerning his advancement and exaltation, signified in dreams to him, Gen 37:7, as it follows:
the word of the Lord tried him: it tried his faith and patience before it was accomplished; and when it was, it purged him and purified him, as silver in a furnace, and cleared him of the imputation and calumny of his mistress; for, even in the view of Pharaoh, he appeared to be a man in whom the Spirit of God was, Gen 41:38. Some think that Christ, the essential Word, is intended, who came and visited him, tried and cleared him.
John Wesley
105:19 His word - That word or revelation which came first to Pharaoh in a dream, and then to Joseph concerning the interpretation of it. Purged - From those calamities which were cast upon him, and so prepared the way for his release.
Robert Jamieson, A. R. Fausset and David Brown
105:19 his word came--His prophecy (Gen 41:11-20) to the officers came to pass, or was fulfilled (Judg 13:12, Judg 13:17; 1Kings 9:6, explain the form of speech).
the word of the Lord--or, "saying," or "decree of the Lord."
tried him--or, "proved him," by the afflictions it appointed him to endure before his elevation (compare Gen 41:40-43).
104:20104:20: Առաքեաց թագաւորն եւ ելոյծ զնա, իշխան ժողովրդեան եթող զնա։
20 Թագաւորը մարդ ուղարկեց ու կապանքներից արձակեց նրան, ժողովրդի իշխանը բաց թողեց նրան,
20 Թագաւորը ղրկեց ու արձակեց զանիկա։Ժողովուրդներուն իշխանը ազատեց զանիկա։
Առաքեաց թագաւորն եւ ելոյծ զնա, իշխան ժողովրդեան եթող զնա:

104:20: Առաքեաց թագաւորն եւ ելոյծ զնա, իշխան ժողովրդեան եթող զնա։
20 Թագաւորը մարդ ուղարկեց ու կապանքներից արձակեց նրան, ժողովրդի իշխանը բաց թողեց նրան,
20 Թագաւորը ղրկեց ու արձակեց զանիկա։Ժողովուրդներուն իշխանը ազատեց զանիկա։
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104:20104:20 Послал царь, и разрешил его владетель народов и освободил его;
104:20 ἀπέστειλεν αποστελλω send off / away βασιλεὺς βασιλευς monarch; king καὶ και and; even ἔλυσεν λυω let loose; untie αὐτόν αυτος he; him ἄρχων αρχων ruling; ruler λαῶν λαος populace; population καὶ και and; even ἀφῆκεν αφιημι dismiss; leave αὐτόν αυτος he; him
104:20 תָּֽשֶׁת־ tˈāšeṯ- שׁית put חֹ֭שֶׁךְ ˈḥōšeḵ חֹשֶׁךְ darkness וִ֣ wˈi וְ and יהִי yhˌî היה be לָ֑יְלָה lˈāyᵊlā לַיְלָה night בֹּֽו־ bˈô- בְּ in תִ֝רְמֹ֗שׂ ˈṯirmˈōś רמשׂ creep כָּל־ kol- כֹּל whole חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal יָֽעַר׃ yˈāʕar יַעַר wood
104:20. misit rex et solvit eum princeps populorum et dimisit illumThe king sent, and he released him: the ruler of the people, and he set him at liberty.
20. The king sent and loosed him; even the ruler of peoples, and let him go free.
104:20. You appointed darkness, and it has become night; all the beasts of the forest will cross through it.
104:20. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep [forth].
The king sent and loosed him; [even] the ruler of the people, and let him go free:

104:20 Послал царь, и разрешил его владетель народов и освободил его;
104:20
ἀπέστειλεν αποστελλω send off / away
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἔλυσεν λυω let loose; untie
αὐτόν αυτος he; him
ἄρχων αρχων ruling; ruler
λαῶν λαος populace; population
καὶ και and; even
ἀφῆκεν αφιημι dismiss; leave
αὐτόν αυτος he; him
104:20
תָּֽשֶׁת־ tˈāšeṯ- שׁית put
חֹ֭שֶׁךְ ˈḥōšeḵ חֹשֶׁךְ darkness
וִ֣ wˈi וְ and
יהִי yhˌî היה be
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
בֹּֽו־ bˈô- בְּ in
תִ֝רְמֹ֗שׂ ˈṯirmˈōś רמשׂ creep
כָּל־ kol- כֹּל whole
חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal
יָֽעַר׃ yˈāʕar יַעַר wood
104:20. misit rex et solvit eum princeps populorum et dimisit illum
The king sent, and he released him: the ruler of the people, and he set him at liberty.
104:20. You appointed darkness, and it has become night; all the beasts of the forest will cross through it.
104:20. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep [forth].
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Albert Barnes: Notes on the Bible - 1834
105:20: The king sent and loosed him - Released him from prison. Gen 41:14. The object was that he might interpret the dreams of Pharaoh.
The ruler of the people, and let him go free - Hebrew, "peoples," in the plural - referring either to the fact that there were "many" people in the land, or that Pharaoh ruled over tributary nations as well as over the Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:20: Gen 41:14
John Gill
105:20 The king sent and loosed him,.... That is, Pharaoh king of Egypt sent messengers to the prison, and ordered Joseph to be loosed, as soon as ever he heard the account which the chief butler gave of him, and of his skill in interpreting dreams.
Even the ruler of the people; or "peoples": the subjects of Pharaoh's kingdom being very numerous.
And let him go free, ordered his fetters to be taken off, and him to be set at liberty, to go where he pleased; or, however, that he might come to court, whither he was brought, and which was the end of his releasement; see Gen 41:14, in this he was a type of Christ in his resurrection from the dead; who for a while was under the dominion of death, was held with the pains and cords of it, and was under the power and in the prison of the grave; but it was not possible, considering the dignity of his person, and the performance of his work as a surety, that he should be held here. Wherefore the cords and pains of death were loosed, and he was brought out of prison; God his Father, the King of kings, sent an angel from heaven, to roll away the stone of the sepulchre, and let the prisoner free; so that he was legally and judicially discharged and acquitted; as it was proper he should, having satisfied both law and justice; he was justified in the Spirit when he rose from the dead, and all his people were justified in him, for he rose again for their justification.
104:21104:21: Կացոյց զնա տէ՛ր տան իւրոյ, իշխա՛ն ՚ի վերայ ամենայն ստացուածոց իւրոց[7424]։ [7424] Ոմանք.Զնա Տէր ՚ի վերայ տան իւ՛՛։
21 իր տան վրայ նրան տէր կարգեց եւ իր ողջ ունեցուածքի տնօրինող,
21 Իր տանը վրայ տէր կեցուց զանիկա Եւ իր բոլոր ունեցածին վրայ՝ իշխան
Կացոյց զնա տէր տան իւրոյ, իշխան ի վերայ ամենայն ստացուածոց իւրոց:

104:21: Կացոյց զնա տէ՛ր տան իւրոյ, իշխա՛ն ՚ի վերայ ամենայն ստացուածոց իւրոց[7424]։
[7424] Ոմանք.Զնա Տէր ՚ի վերայ տան իւ՛՛։
21 իր տան վրայ նրան տէր կարգեց եւ իր ողջ ունեցուածքի տնօրինող,
21 Իր տանը վրայ տէր կեցուց զանիկա Եւ իր բոլոր ունեցածին վրայ՝ իշխան
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104:21104:21 поставил его господином над домом своим и правителем над всем владением своим,
104:21 κατέστησεν καθιστημι establish; appoint αὐτὸν αυτος he; him κύριον κυριος lord; master τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἄρχοντα αρχων ruling; ruler πάσης πας all; every τῆς ο the κτήσεως κτησις he; him
104:21 הַ֭ ˈha הַ the כְּפִירִים kkᵊfîrîm כְּפִיר young lion שֹׁאֲגִ֣ים šōʔᵃḡˈîm שׁאג roar לַ la לְ to † הַ the טָּ֑רֶף ṭṭˈāref טֶרֶף prey וּ û וְ and לְ lᵊ לְ to בַקֵּ֖שׁ vaqqˌēš בקשׁ seek מֵ mē מִן from אֵ֣ל ʔˈēl אֵל god אָכְלָֽם׃ ʔoḵlˈām אֹכֶל food
104:21. posuit eum dominum domus suae et principem in omni possessione suaHe made him master of his house, and ruler of all his possession.
21. He made him lord of his house, and ruler of all his substance:
104:21. The young lions will roar, while searching for and seizing their meal from God.
104:21. The young lions roar after their prey, and seek their meat from God.
He made him lord of his house, and ruler of all his substance:

104:21 поставил его господином над домом своим и правителем над всем владением своим,
104:21
κατέστησεν καθιστημι establish; appoint
αὐτὸν αυτος he; him
κύριον κυριος lord; master
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἄρχοντα αρχων ruling; ruler
πάσης πας all; every
τῆς ο the
κτήσεως κτησις he; him
104:21
הַ֭ ˈha הַ the
כְּפִירִים kkᵊfîrîm כְּפִיר young lion
שֹׁאֲגִ֣ים šōʔᵃḡˈîm שׁאג roar
לַ la לְ to
הַ the
טָּ֑רֶף ṭṭˈāref טֶרֶף prey
וּ û וְ and
לְ lᵊ לְ to
בַקֵּ֖שׁ vaqqˌēš בקשׁ seek
מֵ מִן from
אֵ֣ל ʔˈēl אֵל god
אָכְלָֽם׃ ʔoḵlˈām אֹכֶל food
104:21. posuit eum dominum domus suae et principem in omni possessione sua
He made him master of his house, and ruler of all his possession.
104:21. The young lions will roar, while searching for and seizing their meal from God.
104:21. The young lions roar after their prey, and seek their meat from God.
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Albert Barnes: Notes on the Bible - 1834
105:21: He made him lord of his house - Gen 41:40. This implied that the administration of the affairs of the nation was virtually committed to him.
And ruler of all his substance - Margin, as in Hebrew, "possession." Of all he had. He placed all at his disposal in the affairs of his kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:21: made: Gen 41:40-44, Gen 41:55, Gen 45:8, Gen 45:26
substance: Heb. possession
John Gill
105:21 He made him lord of his house,.... That is, Pharaoh made Joseph lord chamberlain of his household; after he had him to court, and he had interpreted his dreams to him to his great satisfaction, and had given him such prudent advice to provide against the years of famine; see Gen 41:33. So Christ, after his resurrection, was received up into heaven, and was made and declared Lord and Christ, Lord of all, having all power in heaven and earth given to him; particularly had the care of the church committed to him, which is the house of God, of his building, and where he dwells; where his children are born, brought up, and provided for. Here Christ is as a Son over his own house, as the owner and proprietor of it; here he is King, Priest, and Prophet; and is the provider for all in it, both of food and clothing:
of him the whole family in heaven and in earth is named, Eph 3:15, though he makes use of under stewards, to give to everyone their portion of meat in due season.
And ruler of all his substance, or "possession" (h); lord treasurer of all his revenue, Gen 41:40. Herein also he was a type of Christ, who, as God, is possessor of heaven and earth, being the Creator of them; but, as Mediator, he has all things delivered into his hands; all are at his dispose, to subserve the ends of his mediatorial office; he has all temporal things, gold and silver, riches and honour, to bestow upon men at pleasure; more especially all spiritual things are with him; the gifts of the Spirit, which he has without measure; and the fulness of all grace, which it has pleased the Father should dwell in him; the blessings of the everlasting covenant, and the promises of it; all the riches of grace, pardoning, justifying, and adopting grace, and all the riches of glory.
(h) "possessione sua", Pagninus, Montanus; so Junius & Tremellius, Piscator, &c.
104:22104:22: Խրատել զիշխանս նոցա որպէս զինքն, եւ զծերս նոցա իմաստո՛ւնս արասցէ։
22 որպէսզի իր ուզածի պէս խրատի նրանց իշխաններին, եւ նրանց ծերերին իմաստուն դարձնի:
22 Որպէս զի անոր իշխանները իր ուզածին պէս կապէ Ու անոր ծերերը իմաստուն ընէ։
խրատել զիշխանս նոցա որպէս զինքն, եւ զծերս նոցա` իմաստունս արասցէ:

104:22: Խրատել զիշխանս նոցա որպէս զինքն, եւ զծերս նոցա իմաստո՛ւնս արասցէ։
22 որպէսզի իր ուզածի պէս խրատի նրանց իշխաններին, եւ նրանց ծերերին իմաստուն դարձնի:
22 Որպէս զի անոր իշխանները իր ուզածին պէս կապէ Ու անոր ծերերը իմաստուն ընէ։
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104:22104:22 чтобы он наставлял вельмож его по своей душе и старейшин его учил мудрости.
104:22 τοῦ ο the παιδεῦσαι παιδευω discipline τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτοῦ αυτος he; him ὡς ως.1 as; how ἑαυτὸν εαυτου of himself; his own καὶ και and; even τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older αὐτοῦ αυτος he; him σοφίσαι σοφιζω make wise; sophisticated
104:22 תִּזְרַ֣ח tizrˈaḥ זרח flash up הַ֭ ˈha הַ the שֶּׁמֶשׁ ššemˌeš שֶׁמֶשׁ sun יֵאָסֵפ֑וּן yēʔāsēfˈûn אסף gather וְ wᵊ וְ and אֶל־ ʔel- אֶל to מְ֝עֹונֹתָ֗ם ˈmʕônōṯˈām מְעֹנָה hiding place יִרְבָּצֽוּן׃ yirbāṣˈûn רבץ lie down
104:22. ut erudiret principes eius secundum voluntatem suam et senes eius sapientiam doceretThat he might instruct his princes as himself, and teach his ancients wisdom.
22. To bind his princes at his pleasure, and teach his senators wisdom.
104:22. The sun arose, and they were gathered together; and in their dens, they will lie down together.
104:22. The sun ariseth, they gather themselves together, and lay them down in their dens.
To bind his princes at his pleasure; and teach his senators wisdom:

104:22 чтобы он наставлял вельмож его по своей душе и старейшин его учил мудрости.
104:22
τοῦ ο the
παιδεῦσαι παιδευω discipline
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἑαυτὸν εαυτου of himself; his own
καὶ και and; even
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
αὐτοῦ αυτος he; him
σοφίσαι σοφιζω make wise; sophisticated
104:22
תִּזְרַ֣ח tizrˈaḥ זרח flash up
הַ֭ ˈha הַ the
שֶּׁמֶשׁ ššemˌeš שֶׁמֶשׁ sun
יֵאָסֵפ֑וּן yēʔāsēfˈûn אסף gather
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מְ֝עֹונֹתָ֗ם ˈmʕônōṯˈām מְעֹנָה hiding place
יִרְבָּצֽוּן׃ yirbāṣˈûn רבץ lie down
104:22. ut erudiret principes eius secundum voluntatem suam et senes eius sapientiam doceret
That he might instruct his princes as himself, and teach his ancients wisdom.
104:22. The sun arose, and they were gathered together; and in their dens, they will lie down together.
104:22. The sun ariseth, they gather themselves together, and lay them down in their dens.
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Albert Barnes: Notes on the Bible - 1834
105:22: To bind his princes at pleasure - Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, "to bind his princes 'by his soul;'" that is, at his will; or, as he chose.
And teach his senators wisdom - This is now an unhappy translation. The word "senator" in fact originally had reference to "age" (see Webster's Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government - usually a higher body in a government - as the Senate of the United States. As these were usually "aged men," the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt - for despotism does not admit of such an arrangement. The Hebrew word here means "aged men," and is employed with reference to those who were connected with the administration, or whom the monarch would consult - his counselors. The meaning of the phrase "to teach them wisdom" is, that he would instruct them "what to do;" literally, he would "make them wise," that is, in reference to the administration. He had the right of commanding them, and directing them in the administration. At the same time, it is doubtless true that Joseph was endowed with practical wisdom in the affairs of government far beyond them, and that in instructing them what to do, he actually imparted "wisdom" to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:22: teach: Gen 41:33, Gen 41:38; Isa 19:11
Geneva 1599
105:22 To bind his (m) princes at his pleasure; and teach his senators wisdom.
(m) That the very princes of the countries would be at Joseph's commandment, and learn wisdom from him.
John Gill
105:22 To bind his princes at his pleasure,.... Not to lay them in prison, and bind them with fetters, as he had been bound; but to give laws unto them as he pleased, and bind and oblige them to observe them: for, according to his word, all the people of Egypt, high and low, rich and poor, were to be ruled; and, without his leave, no man was to lift up his hand or foot in all the land, Gen 41:40. All Christ's people are princes, to whom he gives laws at his pleasure, as one having authority, though they are not grievous; and these he binds, obliges, and constrains his people by love to observe, and which they do. Jarchi's note is,
"this is an expression of love like that; and the soul of Jonathan was bound unto the soul of David: when he (Joseph) interpreted the dream, they all loved him.''
The Targum is,
"to bind his nobles as to his soul.''
And teach his senators wisdom; his elders, his privy counsellors: he made him president of his council; where he was a curb upon them, and restrained them from taking wrong or bad measures; so Schultens (i), from the use of the word in the Arabic language, renders it, "to bridle", or restrain his senators; which conveys an idea agreeable to the preceding clause. Nor were these the only persons he taught; he not only instructed the nobles and courtiers in politics, but the priests and men of learning in the arts and sciences; and all, no doubt, in the mysteries of the true religion, as he had an opportunity. And this is the source of the wisdom of the Egyptians, which Moses was afterwards brought up in; and for which that people were so famous, that many of the ancient philosophers, as Pythagoras, Plato, and others, travelled thither to acquire it. This they had from Joseph, and his people that dwelt in their land. Christ's senators are his apostles and ministers, the elders that rule well, and labour in the word and doctrine: these are taught wisdom by him; the knowledge of divine and spiritual things; the words and doctrines of the wise are all from him, that one Shepherd; that they, as undershepherds and pastors, may feed others with knowledge and understanding.
(i) De Defect. Hod. Ling. Heb. s. 215.
Robert Jamieson, A. R. Fausset and David Brown
105:22 To bind--Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Gen 41:40, Gen 41:44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Ps 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Ps 149:8).
teach . . . senators wisdom--the ground of his exaltation by Pharaoh was his wisdom (Gen 41:39); namely, in state policy, and ordering well a kingdom.
104:23104:23: Եմուտ Իսրայէլ յԵգիպտոս, Յակովբ պանդխտեցա՛ւ յերկիր Քամայ[7425]։ [7425] Ոմանք.Յակոբ բնակեցաւ յերկրին Քամայ։
23 Իսրայէլը մտաւ Եգիպտոս, Յակոբը պանդխտութեան գնաց երկիրը Քամի:
23 Իսրայէլ Եգիպտոս եկաւ Ու Յակոբ պանդուխտ եղաւ Քամի երկրին մէջ։
Եմուտ Իսրայէլ յԵգիպտոս, Յակոբ պանդխտեցաւ յերկիր Քամայ:

104:23: Եմուտ Իսրայէլ յԵգիպտոս, Յակովբ պանդխտեցա՛ւ յերկիր Քամայ[7425]։
[7425] Ոմանք.Յակոբ բնակեցաւ յերկրին Քամայ։
23 Իսրայէլը մտաւ Եգիպտոս, Յակոբը պանդխտութեան գնաց երկիրը Քամի:
23 Իսրայէլ Եգիպտոս եկաւ Ու Յակոբ պանդուխտ եղաւ Քամի երկրին մէջ։
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104:23104:23 Тогда пришел Израиль в Египет, и переселился Иаков в землю Хамову.
104:23 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ισραηλ ισραηλ.1 Israel εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov παρῴκησεν παροικεω reside ἐν εν in γῇ γη earth; land Χαμ χαμ Cham; Kham
104:23 יֵצֵ֣א yēṣˈē יצא go out אָדָ֣ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to פָעֳלֹ֑ו foʕᵒlˈô פֹּעַל doing וְֽ wᵊˈ וְ and לַ la לְ to עֲבֹ֖דָתֹ֣ו ʕᵃvˌōḏāṯˈô עֲבֹדָה work עֲדֵי־ ʕᵃḏê- עַד unto עָֽרֶב׃ ʕˈārev עֶרֶב evening
104:23. et ingressus est Israhel Aegyptum et Iacob advena fuit in terra HamAnd Israel went into Egypt: and Jacob was a sojourner in the land of Cham.
23. Israel also came into Egypt; and Jacob sojourned in the land of Ham.
104:23. Man will go forth to his work and to his activities, until the evening.
104:23. Man goeth forth unto his work and to his labour until the evening.
Israel also came into Egypt; and Jacob sojourned in the land of Ham:

104:23 Тогда пришел Израиль в Египет, и переселился Иаков в землю Хамову.
104:23
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
παρῴκησεν παροικεω reside
ἐν εν in
γῇ γη earth; land
Χαμ χαμ Cham; Kham
104:23
יֵצֵ֣א yēṣˈē יצא go out
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
פָעֳלֹ֑ו foʕᵒlˈô פֹּעַל doing
וְֽ wᵊˈ וְ and
לַ la לְ to
עֲבֹ֖דָתֹ֣ו ʕᵃvˌōḏāṯˈô עֲבֹדָה work
עֲדֵי־ ʕᵃḏê- עַד unto
עָֽרֶב׃ ʕˈārev עֶרֶב evening
104:23. et ingressus est Israhel Aegyptum et Iacob advena fuit in terra Ham
And Israel went into Egypt: and Jacob was a sojourner in the land of Cham.
104:23. Man will go forth to his work and to his activities, until the evening.
104:23. Man goeth forth unto his work and to his labour until the evening.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. "Земля Хамова" - Египет, так как Мезраим, второй сын Хама, считается основателем Египта.
Albert Barnes: Notes on the Bible - 1834
105:23: Israel also came into Egypt - Another name for Jacob; see Psa 105:10.
And Jacob sojourned in the land of Ham - Not as a permanent abode, but as a temporary arrangement, until the time should come for the people to be removed to the land of promise. See Gen 46:6. The more literal rendering would be, "Jacob was a stranger - a foreigner - in the land of Ham." On the meaning of the word "Ham," see the notes at Psa 78:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:23: Israel: Gen 45:9-11, Gen 46:2-7; Jos 24:4; Act 7:11-15
Jacob: Gen 47:6-9, Gen 47:28
the land: Psa 105:27, Psa 78:51, Psa 106:22; Gen 10:6
John Gill
105:23 Israel also came into Egypt,.... That is, Jacob, as afterwards expressed, who had the name of Israel, from his wrestling with God and prevailing. He came into Egypt, being invited by Pharaoh, and having heard of his son Joseph being alive, and of his exaltation.
And Jacob sojourned in the land of Ham: the same with Egypt; Mizraim, from whence Egypt has its name, being the son of Ham, Gen 10:6. Hence Egypt is called by Plutarch (k) Chemia; and Diodorus Siculus (l) speaks of a city in Thebais, or Upper Egypt, which was called by the inhabitants Chemmis, interpreted by them the city of Pan; and Plutarch (m) mentions a place called Chennis, inhabited by Pans and Satyrs. The same is mentioned by Herodotus (n), which he calls a large city of the Thebaic nome; a city of the same name is observed by Heliodorus (o); and both Herodotus (p) and Mela (q) speak of an island called Chemmis, which the Egyptians represent as floating. In all which there are plain traces of the name of Ham, the same with Jupiter Ammon; or Amun, as Plutarch; worshipped in Egypt; and from whom all Africa was sometimes called Ammonia (r), the country of Ammon or Ham. And Herodotus (s) speaks of a people called Ammonii, about ten days' journey from Thebes in Upper Egypt; who, according to him (t), had their name from Jupiter Ammon, or Ham. And Pliny (u) makes mention of the oracle of Hammon, as twelve days' journey from Memphis, and of the Hammoniac nome; and the Egyptian priests are called Ammmonean (w). Here Jacob was a sojourner, as all the Lord's people are in this world; they are sojourners, as all their fathers were; and their time here is a time of sojourning, 1Chron 29:15. They are not natives of the place where they are; they are indeed so by their first birth, but not by their new birth; being born from above, they belong to another place, are citizens of another city; their house, estate, and inheritance, are in heaven: neither their settlement nor satisfaction are here; they do not reckon themselves at home while they are in this world; they are indeed in an enemy's country, in a cursed land; or that is nigh unto cursing, and its end to be burned. Such the land of Ham was, where Jacob sojourned.
(k) De Iside. (l) Biblioth. l. 1. p. 16. (m) Ut supra. (De Iside.) (n) Euterpe sive, l. 2. c. 91. (o) Ethiopic. l. 5. c. 9. & l. 6. c. 4. (p) Ut supra, (Euterpe sive, l. 2.) c. 156. (q) De Situ Orbis, l. 1. c. 9. (r) Stephanus de Urb. (s) Melpomene sive, l. 4. c. 181. (t) Euterpe sive, l. 2. c. 32, 42. (u) Nat. Hist. l. 5. c. 9. (w) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. p. 32.
John Wesley
105:23 Ham - Ham was the father of Mizraim, or the Egyptians, Gen 10:6.
Robert Jamieson, A. R. Fausset and David Brown
105:23 Israel . . . and Jacob--that is, Jacob himself is meant, as Ps 105:24 speaks of "his people." Still, he came with his whole house (Gen 46:6-7).
sojourned-- (Gen 47:4).
land of Ham--or, Egypt (Ps 78:51).
104:24104:24: Աճեցոյց զժողովուրդ իւր յոյժ, եւ զօրացո՛յց զնոսա քան զթշնամիս իւր։
24 Խիստ բազմացրեց Տէրն իր ժողովրդին, եւ նրան իր թշնամիներից զօրեղ դարձրեց:
24 Տէրը իր ժողովուրդը խիստ շատցուց Ու զանոնք իրենց թշնամիներէն աւելի զօրաւոր ըրաւ։
Աճեցոյց զժողովուրդ իւր յոյժ, եւ զօրացոյց զնոսա քան զթշնամիս իւր:

104:24: Աճեցոյց զժողովուրդ իւր յոյժ, եւ զօրացո՛յց զնոսա քան զթշնամիս իւր։
24 Խիստ բազմացրեց Տէրն իր ժողովրդին, եւ նրան իր թշնամիներից զօրեղ դարձրեց:
24 Տէրը իր ժողովուրդը խիստ շատցուց Ու զանոնք իրենց թշնամիներէն աւելի զօրաւոր ըրաւ։
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104:24104:24 И весьма размножил {Бог} народ Свой и сделал его сильнее врагов его.
104:24 καὶ και and; even ηὔξησεν αυξανω grow; increase τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐκραταίωσεν κραταιοω have dominion αὐτὸν αυτος he; him ὑπὲρ υπερ over; for τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him
104:24 מָֽה־ mˈā- מָה what רַבּ֬וּ rabbˈû רבב be much מַעֲשֶׂ֨יךָ׀ maʕᵃśˌeʸḵā מַעֲשֶׂה deed יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH כֻּ֭לָּם ˈkullām כֹּל whole בְּ bᵊ בְּ in חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make מָלְאָ֥ה mālᵊʔˌā מלא be full הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth קִנְיָנֶֽךָ׃ qinyānˈeḵā קִנְיָן property
104:24. et crescere fecit populum suum nimis et roboravit eum super hostes eiusAnd he increased his people exceedingly: and strengthened them over their enemies.
24. And he increased his people greatly, and made them stronger than their adversaries.
104:24. How great are your works, O Lord! You have made all things in wisdom. The earth has been filled with your possessions.
104:24. O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
And he increased his people greatly; and made them stronger than their enemies:

104:24 И весьма размножил {Бог} народ Свой и сделал его сильнее врагов его.
104:24
καὶ και and; even
ηὔξησεν αυξανω grow; increase
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐκραταίωσεν κραταιοω have dominion
αὐτὸν αυτος he; him
ὑπὲρ υπερ over; for
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
104:24
מָֽה־ mˈā- מָה what
רַבּ֬וּ rabbˈû רבב be much
מַעֲשֶׂ֨יךָ׀ maʕᵃśˌeʸḵā מַעֲשֶׂה deed
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
כֻּ֭לָּם ˈkullām כֹּל whole
בְּ bᵊ בְּ in
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make
מָלְאָ֥ה mālᵊʔˌā מלא be full
הָ֝ ˈhā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
קִנְיָנֶֽךָ׃ qinyānˈeḵā קִנְיָן property
104:24. et crescere fecit populum suum nimis et roboravit eum super hostes eius
And he increased his people exceedingly: and strengthened them over their enemies.
104:24. How great are your works, O Lord! You have made all things in wisdom. The earth has been filled with your possessions.
104:24. O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
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Albert Barnes: Notes on the Bible - 1834
105:24: And he increased his people greatly ... - God caused them to multiply. Exo 1:7, Exo 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:24: And he: Gen 13:16, Gen 46:3; Exo 1:7; Deu 26:5; Act 7:17; Heb 11:12
made: Exo 1:8, Exo 1:9, Exo 12:37
John Gill
105:24 And he increased his people greatly,.... God increased the people of Israel greatly in the land of Egypt; they went down few, and became a populous nation; only sixty six persons, besides Jacob's sons' wives; and when they came out from thence were six hundred thousand footmen; yea, they increased the more they were afflicted, Ex 1:12. So the people of God in this world sometimes increase in number, and that even amidst the persecutions of their enemies; as the Christians did in the first times of the Gospel under the Roman emperors; and they increase in grace, in every grace, and oftentimes the more they are tried and exercised by afflictions.
And made them stronger than their enemies; in their bodies, being more healthy, strong, and robust; and which was seen, observed, and owned by their enemies, Ex 1:9. So saints, being strong in the Lord, and in the power of his might, are a match for their enemies; are stronger than they, and are even more than conquerors through Christ, that has loved them.
104:25104:25: Դարձոյց զսիրտս նոցա ատե՛լ զժողովուրդ իւր, եւ ՚ի նենգե՛լ զծառայս իւր։
25 Թշնամիների սիրտը շրջեց, որ ատեն իր ժողովրդին, եւ իր ծառաների դէմ նենգութիւն գործեն:
25 Անոնց սիրտը դարձուց*, որպէս զի իր ժողովուրդը ատեն Ու իր ծառաներուն նենգութիւն ընեն։
Դարձոյց զսիրտս նոցա` ատել զժողովուրդ իւր, եւ ի նենգել զծառայս իւր:

104:25: Դարձոյց զսիրտս նոցա ատե՛լ զժողովուրդ իւր, եւ ՚ի նենգե՛լ զծառայս իւր։
25 Թշնամիների սիրտը շրջեց, որ ատեն իր ժողովրդին, եւ իր ծառաների դէմ նենգութիւն գործեն:
25 Անոնց սիրտը դարձուց*, որպէս զի իր ժողովուրդը ատեն Ու իր ծառաներուն նենգութիւն ընեն։
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104:25104:25 Возбудил в сердце их ненависть против народа Его и ухищрение против рабов Его.
104:25 μετέστρεψεν μεταστρεφω reverse τὴν ο the καρδίαν καρδια heart αὐτῶν αυτος he; him τοῦ ο the μισῆσαι μισεω hate τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him τοῦ ο the δολιοῦσθαι δολιοω cunning ἐν εν in τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him
104:25 זֶ֤ה׀ zˈeh זֶה this הַ ha הַ the יָּ֥ם yyˌom יָם sea גָּדֹול֮ gāḏôl גָּדֹול great וּ û וְ and רְחַ֪ב rᵊḥˈav רָחָב wide יָ֫דָ֥יִם yˈāḏˌāyim יָד hand שָֽׁם־ šˈām- שָׁם there רֶ֭מֶשׂ ˈremeś רֶמֶשׂ creeping animals וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּ֑ר mispˈār מִסְפָּר number חַיֹּ֥ות ḥayyˌôṯ חַיָּה wild animal קְ֝טַנֹּ֗ות ˈqṭannˈôṯ קָטָן small עִם־ ʕim- עִם with גְּדֹלֹֽות׃ gᵊḏōlˈôṯ גָּדֹול great
104:25. convertit cor eorum ut odio haberent populum eius ut dolose agerent contra servos illiusHe turned their heart to hate his people: and to deal deceitfully with his servants.
25. He turned their heart to hate his people, to deal subtilly with his servants.
104:25. This sea is great and its hands are spacious. There are creeping things without number: the small animals with the great.
104:25. [So is] this great and wide sea, wherein [are] things creeping innumerable, both small and great beasts.
He turned their heart to hate his people, to deal subtilly with his servants:

104:25 Возбудил в сердце их ненависть против народа Его и ухищрение против рабов Его.
104:25
μετέστρεψεν μεταστρεφω reverse
τὴν ο the
καρδίαν καρδια heart
αὐτῶν αυτος he; him
τοῦ ο the
μισῆσαι μισεω hate
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
τοῦ ο the
δολιοῦσθαι δολιοω cunning
ἐν εν in
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
104:25
זֶ֤ה׀ zˈeh זֶה this
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
גָּדֹול֮ gāḏôl גָּדֹול great
וּ û וְ and
רְחַ֪ב rᵊḥˈav רָחָב wide
יָ֫דָ֥יִם yˈāḏˌāyim יָד hand
שָֽׁם־ šˈām- שָׁם there
רֶ֭מֶשׂ ˈremeś רֶמֶשׂ creeping animals
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּ֑ר mispˈār מִסְפָּר number
חַיֹּ֥ות ḥayyˌôṯ חַיָּה wild animal
קְ֝טַנֹּ֗ות ˈqṭannˈôṯ קָטָן small
עִם־ ʕim- עִם with
גְּדֹלֹֽות׃ gᵊḏōlˈôṯ גָּדֹול great
104:25. convertit cor eorum ut odio haberent populum eius ut dolose agerent contra servos illius
He turned their heart to hate his people: and to deal deceitfully with his servants.
104:25. This sea is great and its hands are spacious. There are creeping things without number: the small animals with the great.
104:25. [So is] this great and wide sea, wherein [are] things creeping innumerable, both small and great beasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 He turned their heart to hate his people, to deal subtilly with his servants. 26 He sent Moses his servant; and Aaron whom he had chosen. 27 They showed his signs among them, and wonders in the land of Ham. 28 He sent darkness, and made it dark; and they rebelled not against his word. 29 He turned their waters into blood, and slew their fish. 30 Their land brought forth frogs in abundance, in the chambers of their kings. 31 He spake, and there came divers sorts of flies, and lice in all their coasts. 32 He gave them hail for rain, and flaming fire in their land. 33 He smote their vines also and their fig trees; and brake the trees of their coasts. 34 He spake, and the locusts came, and caterpillars, and that without number, 35 And did eat up all the herbs in their land, and devoured the fruit of their ground. 36 He smote also all the firstborn in their land, the chief of all their strength. 37 He brought them forth also with silver and gold: and there was not one feeble person among their tribes. 38 Egypt was glad when they departed: for the fear of them fell upon them. 39 He spread a cloud for a covering; and fire to give light in the night. 40 The people asked, and he brought quails, and satisfied them with the bread of heaven. 41 He opened the rock, and the waters gushed out; they ran in the dry places like a river. 42 For he remembered his holy promise, and Abraham his servant. 43 And he brought forth his people with joy, and his chosen with gladness: 44 And gave them the lands of the heathen: and they inherited the labour of the people; 45 That they might observe his statutes, and keep his laws. Praise ye the LORD.
After the history of the patriarchs follows here the history of the people of Israel, when they grew into a nation.
I. Their affliction in Egypt (v. 25): He turned the heart of the Egyptians, who had protected them, to hate them and deal subtilely with them. God's goodness to his people exasperated the Egyptians against them; and, though their old antipathy to the Hebrews (which we read of Gen. xliii. 32; xlvi. 34) was laid asleep for a while, yet now it revived with more violence than ever: formerly they hated them because they despised them, now because they feared them. They dealt subtilely with them, set all their politics on work to find out ways and means to weaken them, and waste them, and prevent their growth; they made their burdens heavy and their lives bitter, and slew their male children as soon as they were born. Malice is crafty to destroy: Satan has the serpent's subtlety, with his venom. It was God that turned the hearts of the Egyptians against them; for every creature is that to us that he makes it to be, a friend or an enemy. Though God is not the author of the sins of men, yet he serves his own purposes by them.
II. Their deliverance out of Egypt, that work of wonder, which, that it might never be forgotten, is put into the preface to the ten commandments. Observe,
1. The instruments employed in that deliverance (v. 26): He sent Moses his servant on this errand and joined Aaron in commission with him. Moses was designed to be their lawgiver and chief magistrate, Aaron to be their chief priest; and therefore, that they might respect them the more and submit to them the more cheerfully, God made use of them as their deliverers.
2. The means of accomplishing that deliverance; these were the plagues of Egypt. Moses and Aaron observed their orders, in summoning them just as God appointed them, and they rebelled not against his word (v. 28) as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians, but stretched forth their hand to inflict them as God appointed. Those that are instructed to execute judgment will find their remissness construed as a rebellion against God's word. The plagues of Egypt are here called God's signs, and his wonders (v. 27); they were not only proofs of his power, but tokens of his wrath, and to be looked upon with admiration and holy awe. They showed the words of his signs (so it is in the original), for every plague had an exposition going along with it; they were not, as the common works of creation and providence, silent signs, but speaking ones, and they spoke aloud. They are all or most of them here specified, though not in the order in which they were inflicted. (1.) The plague of darkness, v. 28. This was one of the last, though here mentioned first. God sent darkness, and, coming with commission, it came with efficacy; his command made it dark. And then they (that is, the people of Israel) rebelled not against God's word, namely, a command which some think was given them to circumcise all among them that had not been circumcised, in doing which the three days' darkness would be a protection to them. The old translation follows the LXX., and reads it, They were not obedient to his word, which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for it in the Hebrew. (2.) The turning of the river Nilus (which they idolized) into blood, and all their other waters, which slew their fish (v. 29), and so they were deprived, not only of their drink, but of the daintiest of their meat, Num. xi. 5. (3.) The frogs, shoals of which their land brought forth, which poured in upon them, not only in such numbers, but with such fury, that they could not keep them out of the chambers of their kings and great men, whose hearts had been full of vermin, more nauseous and more noxious-contempt of, and enmity to, both God and his Israel. (4.) Flies of divers sorts swarmed in their air, and lice in their clothes, v. 31; Exod. viii. 17, 24. Note, God can make use of the meanest, and weakest, and most despicable animals, for the punishing and humbling of proud oppressors, to whom the impotency of the instrument cannot but be a great mortification, as well as an undeniable conviction of the divine omnipotence. (5.) Hail-stones shattered their trees, even the strongest timber-trees in their coasts, and killed their vines, and their other fruit-trees, v. 32, 33. Instead of rain to cherish their trees, he gave them hail to crush them, and with it thunder and lightning, to such a degree that the fire ran along upon the ground, as if it had been a stream of kindled brimstone, Exod. ix. 23. (6.) Locusts and caterpillars destroyed all the herbs which were made for the service of man and ate the bread out of their mouths, v. 34, 35. See what variety of judgments God has, wherewith to plague proud oppressors, that will not let his people go. God did not bring the same plague twice, but, when there was occasion for another, it was still a new one; for he has many arrows in his quiver. Locusts and caterpillars are God's armies; and, how weak soever they are singly, he can raise such numbers of them as to make them formidable, Joel i. 4, 6. (7.) Having mentioned all the plagues but those of the murrain and boils, he concludes with that which gave the conquering stroke, and that was the death of the first-born, v. 36. In the dead of the night the joys and hopes of their families, the chief of their strength and flower of their land, were all struck dead by the destroying angel. They would not release God's first-born, and therefore God seized theirs by way of reprisal, and thereby forced them to dismiss his too, when it was too late to retrieve their own; for when God judges he will overcome, and those will certainly sit down losers at last that contend with him.
3. The mercies that accompanied this deliverance. In their bondage, (1.) They had been impoverished, and yet they came out rich and wealthy. God not only brought them forth, but he brought them forth with silver and gold, v. 37. God empowered them to ask and collect the contributions of their neighbours (which were indeed but part of payment for the service they had done them) and inclined the Egyptians to furnish them with what they asked. Their wealth was his, and therefore he might, their hearts were in his hand, and therefore he could, give it to the Israelites. (2.) Their lives had been made bitter to them, and their bodies and spirits broken by their bondage; and yet, when God brought them forth, there was not one feeble person, none sick, none so much as sickly, among their tribes. They went out that very night that the plague swept away all the first-born of Egypt, and yet they went out all in good health, and brought not with them any of the diseases of Egypt. Surely never was the like, that among so many thousands there was not one sick! So false was the representation which the enemies of the Jews, in after-ages, gave of this matter, that they were all sick of a leprosy, or some loathsome disease, and that therefore the Egyptians thrust them out of their land. (3.) They had been trampled upon and insulted over; and yet they were brought out with honour (v. 38): Egypt was glad when they departed; for God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. God can and will make his church a burdensome stone to all that heave at it and seek to displace it, so that those shall think themselves happy that get out of its way, Zech. xii. 3. When God judges, he will overcome. (4.) They had spent their days in sorrow and in sighing, by reason of their bondage; but now he brought them forth with joy and gladness, v. 43. When Egypt's cry for grief was loud, their first-born being all slain, Israel's shouts for joy were as loud, both when they looked back upon the land of slavery out of which they were rescued and when they looked forward to the pleasant land to which they were hastening. God now put a new song into their mouth.
4. The special care God took of them in the wilderness. (1.) For their shelter. Besides the canopy of heaven, he provided them another heavenly canopy: He spread a cloud for a covering (v. 39), which was to them not only a screen and umbrella, but a cloth of state. A cloud was often God's pavilion (Ps. xviii. 11) and now it was Israel's; for they also were his hidden ones. (2.) For their guidance and refreshment in the dark. He appointed a pillar of fire to give light in the night, that they might never be at a loss. Note, God graciously provides against all the grievances of his people, and furnishes them with convenient succours for every condition, for day and night, till they come to heaven, where it will be all day to eternity. (3.) He fed them both with necessaries and dainties. Sometimes he furnished their tables with wild fowl (v. 40): The people asked, and he brought quails; and, when they were not thus feasted, yet they were abundantly satisfied with the bread of heaven. Those are curious and covetous indeed who will not be so satisfied. Man did eat angels' food, and that constantly and on free-cost. And, as every bit they ate had miracle in it, so had every drop they drank: He opened the rock, and the waters gushed out, v. 41. Common providence fetches waters from heaven, and bread out of the earth; but for Israel the divine power brings bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and courses of nature. The water did not only gush out once, but it ran like a river, plentifully and constantly, and attended their camp in all their removes; hence they are said to have the rock follow them (1 Cor. x. 4), and, which increased the miracle, this river of God (so it might be truly called) ran in dry places, and yet was not drunk in and lost, as one would have expected it to be, by the sands of the desert of Arabia. To this that promise alludes, I will give rivers in the desert, to give drink to my chosen, Isa. xliii. 19, 20.
5. Their entrance, at length, into Canaan (v. 44): He gave them the lands of the heathen, put them in possession of that which they had long been put in hopes of; and what the Canaanites had taken pains for God's Israel had the enjoyment of: They inherited the labour of the people; and the wealth of the sinner is laid up for the just. The Egyptians had long inherited their labours, and now they inherited the labours of the Canaanites. Thus sometimes one enemy of the church is made to pay another's scores.
6. The reasons why God did all this for them. (1.) Because he would himself perform the promises of the word, v. 42. They were unworthy and unthankful, yet he did those great things in their favour because he remembered the word of his holiness (that is, his covenant) with Abraham his servant, and he would not suffer one iota or tittle of that to fall to the ground. See Deut. vii. 8. (2.) Because he would have them to perform the precepts of the word, to bind them to which was the greatest kindness he could put upon them. He put them in possession of Canaan, not that they might live in plenty and pleasure, in ease and honour, and might make a figure among the nations, but that they might observe his statutes and keep his laws,--that, being formed into a people, they might be under God's immediate government, and revealed religion might be the basis of their national constitution,--that, having a good land given them, they might out of the profits of it bring sacrifices to God's altar,--and that, God having thus done them good, they might the more cheerfully receive his law, concluding that also designed for their good, and might be sensible of their obligations in gratitude to live in obedience to him. We are therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the psalm concludes may be taken both as a thankful acknowledgment of God's favours and as a cheerful concurrence with this great intention of them. Has God done so much for us, and yet does he expect so little from us? Praise you the Lord.
Adam Clarke: Commentary on the Bible - 1831
105:25: He turned their heart - "Their heart was turned." So the Syriac and Arabic. After befriending the Hebrews on Joseph's account, to whom they were so deeply indebted, finding them to multiply greatly in the land, and at last to become more powerful than the Egyptians themselves, they turned their attention to the adoption of measures, in order to prevent the Hebrews from possessing themselves of the government of the whole land; they curtailed them of their privileges, and endeavored to depress them by all possible means, and by a variety of legal enactments. This appears to be the sole meaning of the phrase, "He turned their heart;" or, "their heart was turned."
Albert Barnes: Notes on the Bible - 1834
105:25: He turned their heart to hate his people - God turned their heart. That is, He so ordered things that they became the enemies of his people, and made it necessary that they should be removed into another land. It is not said that God did this by his direct "power;" or that he "compelled" them to hate his people; or that he in any way interfered with their "will;" or that he regarded this "as a good" in itself; or that he "approved" of it: but this is said in accordance with the usual representations in the Bible, where God is spoken of as having all things under his control, and where it is constantly affirmed that nothing takes place without his own proper agency and government in the matter. Nothing - not even the human will - free as it is - is independent of God; and not even the worst passions of men are "outside of his plan," or independent in such a sense that he does not afford the opportunity for their development and display. Compare the notes at Isa 6:10; Isa 10:5-7, Isa 10:15.
To deal subtilly - In a fraudulent, or deceitful manner. See Exo 1:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:25: He turned: Gen 15:13; Exo 9:16, Exo 10:1; Deu 2:30; Rom 9:17-19
to hate: Exo 1:11-14, Exo 1:16, Exo 2:23; Act 7:19
Carl Friedrich Keil and Franz Delitzsch
105:25
Narration of the exodus out of Egypt after the plagues that went forth over that land. Ps 105:25 tells how the Egyptians became their "oppressors." It was indirectly God's work, inasmuch as He gave increasing might to His people, which excited their jealousy. The craft reached its highest pitch in the weakening of the Israelites that was aimed at by killing all the male children that were born. דּברי signifies facts, instances, as in Ps 65:4; Ps 145:5. Here, too, as in Ps 78, the miraculous judgments of the ten plagues to not stand in exactly historical order. The poet begins with the ninth, which was the most distinct self-representation of divine wrath, viz., the darkness (Ex 10:21-29): shā'lach chō'shech. The former word (שׁלח) has an orthophonic Gaja by the final syllable, which warns the reader audibly to utter the guttural of the toneless final syllable, which might here be easily slurred over. The Hiph. החשׁיך has its causative signification here, as also in Jer 13:16; the contracted mode of writing with i instead of ı̂ may be occasioned by the Waw convers. Ps 105:28 cannot be referred to the Egyptians; for the expression would be a mistaken one for the final compliance, which was wrung from them, and the interrogative way of taking it: nonne rebellarunt, is forced: the cancelling of the לא, however (lxx and Syriac), makes the thought halting. Hitzig proposes ולא שׁמרו: they observed not His words; but this, too, sounds flat and awkward when said of the Egyptians. The subject will therefore be the same as the subject of שׂמוּ; and of Moses and Aaron, in contrast to the behaviour at Mê-Merı̂bah (Num 20:24; Num 27:14; cf. 3Kings 13:21, 3Kings 13:26), it is said that this time they rebelled not against the words (Ker, without any ground: the word) of God, but executed the terrible commands accurately and willingly. From the ninth plague the poet in Ps 105:29 passes over to the first (Ex 7:14-25), viz., the red blood is appended to the black darkness. The second plague follows, viz., the frogs (Ex 8:1-15); Ps 105:20 looks as though it were stunted, but neither has the lxx read any ויבאו (ויעלו), Ex. 7:28. In Ps 105:31 he next briefly touches upon the fourth plague, viz., the gad-fly, ערב, lxx κυνόμυια (Ex 8:20-32, vid., on Ps 78:45), and the third (Ex 8:16-19), viz., the gnats, which are passed over in Ps 78. From the third plague the poet in Ps 105:32, Ps 105:33 takes a leap over to the seventh, viz., the hail (Ex 9:13-35). In Ps 105:32 he has Ex 9:24 before his mind, according to which masses of fire descended with the hail; and in Ps 105:33 (as in Ps 78:47) he fills in the details of Ex 9:25. The seventh plague is followed by the eighth in Ps 105:34, Ps 105:35, viz., the locust (Ex 10:1-20), to which ילק (the grasshopper) is the parallel word here, just as חסיל (the cricket) is in Ps 78:46. The expression of innumerableness is the same as in Ps 104:25. The fifth plague, viz., the pestilence, murrain (Ex 9:1-7), and the sixth, viz., שׁחין, boils (Ex 9:8-12), are left unmentioned; and the tenth plague closes, viz., the smiting of the first-born (Ex 11:1.), which Ps 105:36 expresses in the Asaphic language of Ps 78:51. Without any mention of the institution of the Passover, the tenth plague is followed by the departure with the vessels of silver and gold asked for from the Egyptians (Ex 12:35; Ex 11:2; Ex 3:22). The Egyptians were glad to get rid of the people whose detention threatened them with total destruction (Ex 12:33). The poet here draws from Is 5:27; Is 14:31; Is 63:13, and Ex 15:16. The suffix of שׁבטיו refers to the chief subject of the assertion, viz., to God, according to Ps 122:4, although manifestly enough the reference to Israel is also possible (Num 24:2).
Geneva 1599
105:25 (n) He turned their heart to hate his people, to deal subtilly with his servants.
(n) So it is in God, either to move the hearts of the wicked to love or to hate God's children.
John Gill
105:25 He turned their heart to hate his people,.... Whom before they loved and esteemed: when Pharaoh and his servants heard of Joseph's father and brethren, they were greatly pleased, and invited them into Egypt; and, when come, placed them in the land of Goshen; but when a new king arose, and a new generation, which knew not Joseph, the hearts of these were turned to hate them. This is said to be of the Lord: not that he put any hatred into them, there was no need of that; there is enough of that naturally in every man's heart against good men, and all that is good: but he did not restrain that hatred, as he could have done, but suffered them to let it have vent; and moreover, he did those things which were an occasion of it, and which served to stir up their hatred; as increasing their numbers, and making them stronger and mightier than they, Ex 1:9.
To deal subtilly with his servants; by putting them to hard labour, and using them with great rigour, in order to weaken their strength; by commanding the midwives to kill every son that was born; and by publishing an edict, to cast every male child into the river and drown it, and so hinder the increase of them. Thus the people of God have their enemies that hate them; that are subtle and cunning, wise to do evil, full of all subtilty and wicked craft; Satan, at the head of them, has his artful methods, wiles, stratagems, and devices: but the Lord is wiser than all, and knows how to deliver his people out of the hands of all their enemies, as he did the children of Israel; of which there is an account in the following verses.
John Wesley
105:25 Turned - That is, suffered them, to be turned.
Robert Jamieson, A. R. Fausset and David Brown
105:25 turned their heart--God controls men's free acts (compare 1Kings 10:9). "When Saul had turned his back to go from (God's prophet) Samuel, God turned (Margin) him another heart" (see Ex 1:8, &c.). Whatever evil the wicked man plots against God's people, God holds bound even his heart, so as not to lay a single plan except what God permits. Thus Isaiah (Is 43:17) says it was God who brought forth the army of Pharaoh to pursue Israel to their own destruction (Ex 4:21; Ex 7:3).
104:26104:26: Առաքեաց զՄովսէ՛ս ծառայ իւր, եւ զԱհարովն ընտրեալ իւր։
26 Տէրն ուղարկեց իր ծառայ Մովսէսին եւ իր ընտրեալ Ահարոնին՝
26 Իր ծառան Մովսէսը ղրկեց Եւ իր ընտրած Ահարոնը
Առաքեաց զՄովսէս ծառայ իւր, եւ զԱհարոն ընտրեալ իւր:

104:26: Առաքեաց զՄովսէ՛ս ծառայ իւր, եւ զԱհարովն ընտրեալ իւր։
26 Տէրն ուղարկեց իր ծառայ Մովսէսին եւ իր ընտրեալ Ահարոնին՝
26 Իր ծառան Մովսէսը ղրկեց Եւ իր ընտրած Ահարոնը
zohrab-1805▾ eastern-1994▾ western am▾
104:26104:26 Послал Моисея, раба Своего, Аарона, которого избрал.
104:26 ἐξαπέστειλεν εξαποστελλω send forth Μωυσῆν μωσευς Mōseus; Mosefs τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him Ααρων ααρων Aarōn; Aaron ὃν ος who; what ἐξελέξατο εκλεγω select; choose αὐτόν αυτος he; him
104:26 שָׁ֭ם ˈšām שָׁם there אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship יְהַלֵּכ֑וּן yᵊhallēḵˈûn הלך walk לִ֝וְיָתָ֗ן ˈliwyāṯˈān לִוְיָתָן leviathan זֶֽה־ zˈeh- זֶה this יָצַ֥רְתָּ yāṣˌartā יצר shape לְ lᵊ לְ to שַֽׂחֶק־ śˈaḥeq- שׂחק laugh בֹּֽו׃ bˈô בְּ in
104:26. misit Mosen servum suum Aaron quem elegit sibiHe sent Moses his servant: Aaron the man whom he had chosen.
26. He sent Moses his servant, Aaron whom he had chosen.
104:26. There, the ships will pass by this sea-serpent that you have formed to mock them.
104:26. There go the ships: [there is] that leviathan, [whom] thou hast made to play therein.
He sent Moses his servant; [and] Aaron whom he had chosen:

104:26 Послал Моисея, раба Своего, Аарона, которого избрал.
104:26
ἐξαπέστειλεν εξαποστελλω send forth
Μωυσῆν μωσευς Mōseus; Mosefs
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
Ααρων ααρων Aarōn; Aaron
ὃν ος who; what
ἐξελέξατο εκλεγω select; choose
αὐτόν αυτος he; him
104:26
שָׁ֭ם ˈšām שָׁם there
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
יְהַלֵּכ֑וּן yᵊhallēḵˈûn הלך walk
לִ֝וְיָתָ֗ן ˈliwyāṯˈān לִוְיָתָן leviathan
זֶֽה־ zˈeh- זֶה this
יָצַ֥רְתָּ yāṣˌartā יצר shape
לְ lᵊ לְ to
שַֽׂחֶק־ śˈaḥeq- שׂחק laugh
בֹּֽו׃ bˈô בְּ in
104:26. misit Mosen servum suum Aaron quem elegit sibi
He sent Moses his servant: Aaron the man whom he had chosen.
26. He sent Moses his servant, Aaron whom he had chosen.
104:26. There, the ships will pass by this sea-serpent that you have formed to mock them.
104:26. There go the ships: [there is] that leviathan, [whom] thou hast made to play therein.
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Albert Barnes: Notes on the Bible - 1834
105:26: He sent Moses his servant - He sent Moses to be his servant in delivering his people; that is, to accomplish the work which he had designed should be done.
And Aaron whom he had chosen - whom he had selected to perform an important work in delivering his people from bondage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:26: sent: Psa 77:20; Exo 3:10, Exo 4:12-14, Exo 6:11, Exo 6:26, Exo 6:27; Jos 24:5; Mic 6:4; Act 7:34, Act 7:35
Aaron: Exo 7:1, Exo 7:12, Exo 28:1, Exo 28:2, Exo 28:12, Exo 28:29-38, Exo 29:5-46; Lev. 8:7-36; Num 16:5-11, Num 16:40, Num 16:47, Num 16:48, Num 17:5; Sa1 12:6
John Gill
105:26 He sent Moses his servant,.... Into Egypt, to deliver his people Israel out of the hands of the Egyptians; in which, as in other things, he approved himself to be a faithful servant to the Lord; of this mission of his, see Ex 3:10. In this he was a type of Christ, who appeared in the form of a servant, and really was one; God's righteous servant as Mediator, though his Son as a divine Person; sent by him to redeem his people out of worse than Egyptian bondage, from sin, Satan, the law, its curse and condemnation.
And Aaron whom he had chosen; to go along with Moses, to be a mouth for him, and a prophet to him, Ex 4:16, who also was a type of Christ, being a priest and good spokesman, chosen and called of God, a holy and an anointed one. The Targum is,
"in whom he was well pleased.''
Robert Jamieson, A. R. Fausset and David Brown
105:26 Moses . . . chosen--both what they were by divine choice (Ps 78:70).
104:27104:27: Ետ նոցա զբան նշանաց իւրոց, եւ զարուեստս իւր յերկիր Քամայ։
27 տալով նրանց իր նշանների ու սքանչելիքների խօսքը Քամի երկրում:
27 Որոնք անոնց մէջ իր նշանները ըրին Ու հրաշքներ՝ Քամի երկրին մէջ։
Ետ նոցա զբան նշանաց իւրոց, եւ զարուեստս իւր յերկիր Քամայ:

104:27: Ետ նոցա զբան նշանաց իւրոց, եւ զարուեստս իւր յերկիր Քամայ։
27 տալով նրանց իր նշանների ու սքանչելիքների խօսքը Քամի երկրում:
27 Որոնք անոնց մէջ իր նշանները ըրին Ու հրաշքներ՝ Քամի երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
104:27104:27 Они показали между ними слова знамений Его и чудеса [Его] в земле Хамовой.
104:27 ἔθετο τιθημι put; make ἐν εν in αὐτοῖς αυτος he; him τοὺς ο the λόγους λογος word; log τῶν ο the σημείων σημειον sign αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the τεράτων τερας omen ἐν εν in γῇ γη earth; land Χαμ χαμ Cham; Kham
104:27 כֻּ֭לָּם ˈkullām כֹּל whole אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to יְשַׂבֵּר֑וּן yᵊśabbērˈûn שׂבר examine לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give אָכְלָ֣ם ʔoḵlˈām אֹכֶל food בְּ bᵊ בְּ in עִתֹּֽו׃ ʕittˈô עֵת time
104:27. posuit in eis verba signorum suorum et portentorum in terra HamHe gave them power to shew them signs, and his wonders in the land of Cham.
27. They set among them his signs, and wonders in the land of Ham.
104:27. All these expect you to give them food in due time.
104:27. These wait all upon thee; that thou mayest give [them] their meat in due season.
They shewed his signs among them, and wonders in the land of Ham:

104:27 Они показали между ними слова знамений Его и чудеса [Его] в земле Хамовой.
104:27
ἔθετο τιθημι put; make
ἐν εν in
αὐτοῖς αυτος he; him
τοὺς ο the
λόγους λογος word; log
τῶν ο the
σημείων σημειον sign
αὐτοῦ αυτος he; him
καὶ και and; even
τῶν ο the
τεράτων τερας omen
ἐν εν in
γῇ γη earth; land
Χαμ χαμ Cham; Kham
104:27
כֻּ֭לָּם ˈkullām כֹּל whole
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
יְשַׂבֵּר֑וּן yᵊśabbērˈûn שׂבר examine
לָ לְ to
תֵ֖ת ṯˌēṯ נתן give
אָכְלָ֣ם ʔoḵlˈām אֹכֶל food
בְּ bᵊ בְּ in
עִתֹּֽו׃ ʕittˈô עֵת time
104:27. posuit in eis verba signorum suorum et portentorum in terra Ham
He gave them power to shew them signs, and his wonders in the land of Cham.
104:27. All these expect you to give them food in due time.
104:27. These wait all upon thee; that thou mayest give [them] their meat in due season.
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Adam Clarke: Commentary on the Bible - 1831
105:27: They showed his signs - Here is a reference to the plagues with which God afflicted the Egyptians. See Exodus 7-12 (note), Psa 78:43 (note), and the notes on them.
Albert Barnes: Notes on the Bible - 1834
105:27: They shewed his signs among them - literally, "They placed among them the words of his signs." So the margin. The reference is to the miracles performed in Egypt in bringing calamities upon the Egyptians to induce them to permit the children of Israel to go out from their bondage. They were the agents in setting these wonders before the Egyptians. The term words is employed here - "the words of his signs" - to keep up the idea that it was by the command of God that this was done, or by his word. It was by no power of their own, but only by the authority of God.
And wonders in the land of Ham - Miracles. Things suited to produce astonishment. See Psa 105:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:27: They: Psa 78:43-51, Psa 135:8, Psa 135:9; exo 7:1-11:10; Deu 4:34; Neh 9:10, Neh 9:11; Isa 63:11, Isa 63:12; Jer 32:20, Jer 32:21
his signs: Heb. words of his signs
wonders: Psa 105:23, Psa 106:22
John Gill
105:27 They showed his signs among them,.... The Egyptians to whom they were sent; that is, Moses and Aaron did. In the original it is, "the words of his signs" (x). They declared the words of God to them, that he would do such signs and wonders among them; or inflict such plagues upon them, in case they did not let Israel go: or they performed them according to the word of the Lord, as he commanded them, as well as taught the doctrines and instructions to be learned from them. The Septuagint and Vulgate Latin versions render it in the singular number, though contrary to the Hebrew text, and understand it of God, "he put the words of his signs in them"; in Moses and Aaron; or gave them orders and power to perform them: he put them "in both", as the Arabic version has it; or, "he did his signs by them", as the Syriac version.
And wonders in the land of Ham; or Egypt, as in Ps 105:23, meaning the miracles of the plagues, which are next particularly mentioned, though not all of them: the plagues of the murrain, and of the boils and blains, are omitted; the reason of which, according to Aben Ezra, is, because Pharaoh did not seek to Moses to remove them; and the other eight that are mentioned are not placed in the order in which they were done, the last but one being observed first.
(x) "verba signorum suorum", Pagninus, Montanus, Vatablus, Junius & Tremellius, &c.
Robert Jamieson, A. R. Fausset and David Brown
105:27 signs--literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Ps 145:5, Margin). Compare the same Hebraism (Ps 65:3, Margin).
104:28104:28: Առաքեաց խաւա՛ր եւ խաւարեցոյց զնոսա, զի դառնացուցին զբան նորա[7426]։ [7426] Ոմանք.Առաքեաց զխաւարն եւ։
28 Խաւար ուղարկեց ու խաւարի մէջ թողեց նրանց, քանզի դառնացրին իր խօսքը:
28 Խաւար ղրկեց ու խաւարեցուց Եւ անոր խօսքին դէմ չկեցան։
Առաքեաց խաւար եւ խաւարեցոյց զնոսա, [641]զի դառնացուցին զբան նորա:

104:28: Առաքեաց խաւա՛ր եւ խաւարեցոյց զնոսա, զի դառնացուցին զբան նորա[7426]։
[7426] Ոմանք.Առաքեաց զխաւարն եւ։
28 Խաւար ուղարկեց ու խաւարի մէջ թողեց նրանց, քանզի դառնացրին իր խօսքը:
28 Խաւար ղրկեց ու խաւարեցուց Եւ անոր խօսքին դէմ չկեցան։
zohrab-1805▾ eastern-1994▾ western am▾
104:28104:28 Послал тьму и сделал мрак, и не воспротивились слову Его.
104:28 ἐξαπέστειλεν εξαποστελλω send forth σκότος σκοτος dark καὶ και and; even ἐσκότασεν σκοτιζω darken καὶ και and; even παρεπίκραναν παραπικραινω exasperate τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him
104:28 תִּתֵּ֣ן tittˈēn נתן give לָ֭הֶם ˈlāhem לְ to יִלְקֹט֑וּן yilqōṭˈûn לקט gather תִּפְתַּ֥ח tiftˌaḥ פתח open יָֽ֝דְךָ֗ ˈyˈāḏᵊḵˈā יָד hand יִשְׂבְּע֥וּן yiśbᵊʕˌûn שׂבע be sated טֹֽוב׃ ṭˈôv טֹוב good
104:28. misit tenebras et contenebravit et non fuerunt increduli verbis eiusHe sent darkness, and made it obscure: and grieved not his words.
28. He sent darkness, and made it dark; and they rebelled not against his words.
104:28. What you give to them, they will gather. When you open your hand, they will all be filled with goodness.
104:28. [That] thou givest them they gather: thou openest thine hand, they are filled with good.
He sent darkness, and made it dark; and they rebelled not against his word:

104:28 Послал тьму и сделал мрак, и не воспротивились слову Его.
104:28
ἐξαπέστειλεν εξαποστελλω send forth
σκότος σκοτος dark
καὶ και and; even
ἐσκότασεν σκοτιζω darken
καὶ και and; even
παρεπίκραναν παραπικραινω exasperate
τοὺς ο the
λόγους λογος word; log
αὐτοῦ αυτος he; him
104:28
תִּתֵּ֣ן tittˈēn נתן give
לָ֭הֶם ˈlāhem לְ to
יִלְקֹט֑וּן yilqōṭˈûn לקט gather
תִּפְתַּ֥ח tiftˌaḥ פתח open
יָֽ֝דְךָ֗ ˈyˈāḏᵊḵˈā יָד hand
יִשְׂבְּע֥וּן yiśbᵊʕˌûn שׂבע be sated
טֹֽוב׃ ṭˈôv טֹוב good
104:28. misit tenebras et contenebravit et non fuerunt increduli verbis eius
He sent darkness, and made it obscure: and grieved not his words.
104:28. What you give to them, they will gather. When you open your hand, they will all be filled with goodness.
104:28. [That] thou givest them they gather: thou openest thine hand, they are filled with good.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-36. Перечисление казней Египетских.
Adam Clarke: Commentary on the Bible - 1831
105:28: They rebelled not against his word - Instead of ולא מרו velo maru, "they rebelled," some think that a ש shin has been lost from before the word, and that it should be read ולא שמרו velo shamru, "they did not observe or keep his word." Or the words may be spoken of Moses and Aaron; they received the commandment of God, and they did not rebel against it. They believed what he had spoken, and acted according to his orders. It could not be spoken of the Egyptians; for they rebelled against his words through the whole course of the transactions.
Albert Barnes: Notes on the Bible - 1834
105:28: He sent darkness, and made it dark - Exo 10:21-23.
And they rebelled not against his word - More literally, "his words." The reference is to Moses and Aaron; and the idea, as expressed here, is that they were obedient to the command of God; that they went and did what he ordered them; that, although he required them to go before a mighty and proud monarch, to denounce against him the vengeance of heaven, and to be the instruments of bringing upon the land unspeakably severe judgments, yet they did not shrink from what God commanded them to do. They were true to his appointment, and showed themselves to be faithful messengers of God. Others, however, suppose that this refers to the Egyptians, and that it is to be taken as a question: "And did they not rebel against his word?" The language might bear this, and the translators of the Septuagint seem to have so understood it, for they render it, "And they rebelled against his words." But the most natural construction is that in our common version, and the design is evidently to commend the boldness and the fidelity of Moses and Aaron.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:28: sent: Exo 10:21-23; Joe 2:2, Joe 2:31; Luk 23:44, Luk 23:45; Pe2 2:4, Pe2 2:17
rebelled: Psa 99:7; Eze 2:4-8
Geneva 1599
105:28 He sent darkness, and made it dark; and they (o) rebelled not against his word.
(o) Meaning, Moses and Aaron.
John Gill
105:28 He sent darkness, and made it dark,.... The land of Egypt; either he, God, or it, darkness, made it dark, or it was made dark; the Targum is,
"made them dark;''
that is, the Egyptians; darkness was a messenger of the Lord's, who forms the light and creates darkness; it came at his word and covered all the land, excepting the dwellings of Israel; even a thick darkness that might be felt, so that the Egyptians could not see one another, nor rise from their place for three days together; such as sometimes rises at sea, and is said to be so dark, that for five days together day and night are the same; this was the ninth of the ten plagues, Ex 10:21 and was an emblem of the darkness which is on the minds of men in an unregenerate state; who are covered with gross darkness, and are even darkness itself; which is universal as to persons, and the powers and faculties of their souls concerning divine things: and it also bears some resemblance to the darkness which will be in the kingdom of the beast upon the pouring out of the fifth vial, or plague, on spiritual Egypt, Rev_ 16:10.
And they rebelled not against his word: the plague of darkness, and the rest of the plagues which God commanded; these, as they were his servants, were not disobedient to him, they came at his word; see Ps 105:31, so Jarchi interprets it; or else Moses and Aaron, who were sent of God to inflict those plagues, did not refuse to obey the divine orders; though Pharaoh threatened them hard, yet they feared not the wrath and menaces of the king, but did as the Lord commanded them. Aben Ezra, Kimchi, and Ben Melech, mention both these senses, but the latter seems most agreeable. The Septuagint, Syriac, and Arabic versions, leave out the word "not"; and so some copies of the Vulgate Latin version, and Apollinarius in his metaphrase, "and they rebelled against his word"; that is, the Egyptians did not hearken to the word of the Lord, nor to the signs and wonders he wrought, but their hearts were hardened, and they would not let Israel go. But this is contrary to the original text; though Arama interprets it of them, that they did not rebel, but confessed this miracle, which being the greatest of all, as he observes, is first mentioned. Dr. Lightfoot (y) thinks it is to be understood of Israel, and of some special part of obedience performed by them; which he takes to be circumcision, which they had omitted in Egypt, at least many of them, and was necessary to their eating of the passover, which was to be done in a few days, Ex 12:48 and it was a fit time to perform this service while darkness for three days was upon the Egyptians; in which they were shut up by the Lord, that they might not take the opportunity against his people, now sore through circumcision.
(y) Works, vol. 1. p. 707.
John Wesley
105:28 They - Moses and Aaron, who inflicted that plague after Pharaoh had threatened them.
Robert Jamieson, A. R. Fausset and David Brown
105:28 The ninth plague is made prominent as peculiarly wonderful.
they rebelled not--Moses and Aaron promptly obeyed God (Heb 11:27); (compare Exo. 7:1-11:10 and Ps 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jer 13:16), the literal plague of darkness (Ex 10:22-23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.
his word--His command to let Israel go [HENGSTENBERG]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.
104:29104:29: Դարձոյց յարիւն զգետս նոցա, եւ սպան զամենայն ձկունս նոցա։
29 Նրանց գետերն արիւն դարձրեց, եւ ոչնչացրեց բոլոր ձկները նրանց:
29 Անոնց ջուրերը արիւնի դարձուց Ու անոնց ձուկերը սպաննեց։
Դարձոյց յարիւն զգետս նոցա, եւ սպան զամենայն ձկունս նոցա:

104:29: Դարձոյց յարիւն զգետս նոցա, եւ սպան զամենայն ձկունս նոցա։
29 Նրանց գետերն արիւն դարձրեց, եւ ոչնչացրեց բոլոր ձկները նրանց:
29 Անոնց ջուրերը արիւնի դարձուց Ու անոնց ձուկերը սպաննեց։
zohrab-1805▾ eastern-1994▾ western am▾
104:29104:29 Преложил воду их в кровь, и уморил рыбу их.
104:29 μετέστρεψεν μεταστρεφω reverse τὰ ο the ὕδατα υδωρ water αὐτῶν αυτος he; him εἰς εις into; for αἷμα αιμα blood; bloodstreams καὶ και and; even ἀπέκτεινεν αποκτεινω kill τοὺς ο the ἰχθύας ιχθυς fish αὐτῶν αυτος he; him
104:29 תַּסְתִּ֥יר tastˌîr סתר hide פָּנֶיךָ֮ pāneʸḵˈā פָּנֶה face יִֽבָּהֵ֫ל֥וּן yˈibbāhˈēlˌûn בהל disturb תֹּסֵ֣ף tōsˈēf אסף gather ר֭וּחָם ˈrûḥām רוּחַ wind יִגְוָע֑וּן yiḡwāʕˈûn גוע expire וְֽ wᵊˈ וְ and אֶל־ ʔel- אֶל to עֲפָרָ֥ם ʕᵃfārˌām עָפָר dust יְשׁוּבֽוּן׃ yᵊšûvˈûn שׁוב return
104:29. commutavit aquas eorum in sanguinem et occidit pisces eorumHe turned their waters into blood, and destroyed their fish.
29. He turned their waters into blood, and slew their fish.
104:29. But if you turn your face away, they will be disturbed. You will take away their breath, and they will fail, and they will return to their dust.
104:29. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
He turned their waters into blood, and slew their fish:

104:29 Преложил воду их в кровь, и уморил рыбу их.
104:29
μετέστρεψεν μεταστρεφω reverse
τὰ ο the
ὕδατα υδωρ water
αὐτῶν αυτος he; him
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
τοὺς ο the
ἰχθύας ιχθυς fish
αὐτῶν αυτος he; him
104:29
תַּסְתִּ֥יר tastˌîr סתר hide
פָּנֶיךָ֮ pāneʸḵˈā פָּנֶה face
יִֽבָּהֵ֫ל֥וּן yˈibbāhˈēlˌûn בהל disturb
תֹּסֵ֣ף tōsˈēf אסף gather
ר֭וּחָם ˈrûḥām רוּחַ wind
יִגְוָע֑וּן yiḡwāʕˈûn גוע expire
וְֽ wᵊˈ וְ and
אֶל־ ʔel- אֶל to
עֲפָרָ֥ם ʕᵃfārˌām עָפָר dust
יְשׁוּבֽוּן׃ yᵊšûvˈûn שׁוב return
104:29. commutavit aquas eorum in sanguinem et occidit pisces eorum
He turned their waters into blood, and destroyed their fish.
104:29. But if you turn your face away, they will be disturbed. You will take away their breath, and they will fail, and they will return to their dust.
104:29. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
105:29: See an account of these plagues in Exo. 6-11. Compare Psa 78:43-51. This is mostly a mere enumeration of the plagues in the order in which they occurred, but without, of course, the details of the circumstances attending them. There are no circumstances mentioned here which require particular explanation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:29: Psa 78:44; Exo 7:20, Exo 7:21; Isa 50:2; Eze 29:4, Eze 29:5; Rev 16:3
John Gill
105:29 He turned their waters into blood,.... With which Egypt abounded; their streams, rivers, ponds, and pools, so that they had no water to drink; a just judgment upon them for shedding the innocent blood of infants, by drowning them in their rivers; this was the first of the ten plagues, Ex 7:19, with this compare the second and third vials poured out on spiritual Egypt, whereby blood will be given to antichrist, and to the antichristian states, for they are worthy, having shed so much of the blood of the saints, Rev_ 16:3.
And slew their fish; which showed that the miracle was real, that the waters were really turned into blood, since the fish could not live in them, as they might if it had been only in appearance; the rivers of Egypt abounded with fish, this was a principal part of their food, and therefore must greatly distress them; see Num 11:5.
Robert Jamieson, A. R. Fausset and David Brown
105:29 He deprived them of their favorite "fish," and gave them instead, [Ps 105:30] out of the water, loathsome "frogs," and (Ps 105:31) upon their land tormenting "flies" (the dog-fly, according to MAURER) and "lice" (gnats, according to HENGSTENBERG).
104:30104:30: Եռաց յերկիր նոցա գորտ, ՚ի շտեմարանս թագաւորաց նոցա[7427]։ [7427] Ոմանք.Եւ ՚ի շտեմարանս։
30 Նրանց երկիրն ու նրանց թագաւորների շտեմարանները լցրեց գորտերով:
30 Անոնց երկիրը առատօրէն գորտեր դուրս բերաւ, Մինչեւ անոնց թագաւորներուն ներքին սենեակներուն մէջ։
Եռաց յերկիր նոցա գորտ, ի շտեմարանս թագաւորաց նոցա:

104:30: Եռաց յերկիր նոցա գորտ, ՚ի շտեմարանս թագաւորաց նոցա[7427]։
[7427] Ոմանք.Եւ ՚ի շտեմարանս։
30 Նրանց երկիրն ու նրանց թագաւորների շտեմարանները լցրեց գորտերով:
30 Անոնց երկիրը առատօրէն գորտեր դուրս բերաւ, Մինչեւ անոնց թագաւորներուն ներքին սենեակներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
104:30104:30 Земля их произвела множество жаб {даже} в спальне царей их.
104:30 ἐξῆρψεν εξερπω the γῆ γη earth; land αὐτῶν αυτος he; him βατράχους βατραχος frog ἐν εν in τοῖς ο the ταμιείοις ταμειον chamber τῶν ο the βασιλέων βασιλευς monarch; king αὐτῶν αυτος he; him
104:30 תְּשַׁלַּ֣ח tᵊšallˈaḥ שׁלח send ר֭וּחֲךָ ˈrûḥᵃḵā רוּחַ wind יִבָּרֵא֑וּן yibbārēʔˈûn ברא create וּ֝ ˈû וְ and תְחַדֵּ֗שׁ ṯᵊḥaddˈēš חדשׁ be new פְּנֵ֣י pᵊnˈê פָּנֶה face אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
104:30. ebullivit terra eorum ranas in cubiculis regum eorumTheir land brought forth frogs, in the inner chambers of their kings.
30. Their land swarmed with frogs, in the chambers of their kings.
104:30. You will send forth your Spirit, and they will be created. And you will renew the face of the earth.
104:30. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
Their land brought forth frogs in abundance, in the chambers of their kings:

104:30 Земля их произвела множество жаб {даже} в спальне царей их.
104:30
ἐξῆρψεν εξερπω the
γῆ γη earth; land
αὐτῶν αυτος he; him
βατράχους βατραχος frog
ἐν εν in
τοῖς ο the
ταμιείοις ταμειον chamber
τῶν ο the
βασιλέων βασιλευς monarch; king
αὐτῶν αυτος he; him
104:30
תְּשַׁלַּ֣ח tᵊšallˈaḥ שׁלח send
ר֭וּחֲךָ ˈrûḥᵃḵā רוּחַ wind
יִבָּרֵא֑וּן yibbārēʔˈûn ברא create
וּ֝ ˈû וְ and
תְחַדֵּ֗שׁ ṯᵊḥaddˈēš חדשׁ be new
פְּנֵ֣י pᵊnˈê פָּנֶה face
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
104:30. ebullivit terra eorum ranas in cubiculis regum eorum
Their land brought forth frogs, in the inner chambers of their kings.
104:30. You will send forth your Spirit, and they will be created. And you will renew the face of the earth.
104:30. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:30: brought: Psa 78:45; Exo 8:3-14; Rev 16:13, Rev 16:14
John Gill
105:30 Their land brought forth frogs in abundance,.... The land of Egypt, the moist, marshy, and watery places of it, the banks of the river Nile, out of the slime and mud of which these sprung; or, as Kimchi observes, wherever there were waters in the land there were frogs, for these came out of the streams, rivers, and ponds; this is the second plague, Ex 8:3.
In the chambers of their kings; that is, they came into the chambers of their kings; not that they were produced there; they entered not only into the kneadingtroughs, and ovens, and bedchambers of the common people, but into the chambers of the king, and his sons, and his nobles, and princes of the land, who may be called in the plural number kings; see Is 10:8, with these compare the three unclean spirits, like frogs, under the pouring out of the sixth vial, that will go forth to the kings of the earth, and gather them to the battle of the Lord God Almighty; by whom are meant the emissaries of Rome, priests and Jesuits; so called for their impurity and impudence, for their noise and loquaciousness, and for he ways and means they use to get into the cabinet councils of princes, and prevail upon them to do things which will issue in their ruin; see Rev_ 16:13.
John Wesley
105:30 Land - Their country. In chambers - Which entered into the chambers. Kings - Of Pharaoh and his sons, and his chief nobles and governors.
104:31104:31: Ասաց եւ եկն շանաճանճ, եւ մժիխ ընդ ամենայն սահմանս նոցա[7428]։ [7428] Ոմանք.Եւ մժեխ ընդ ամենայն։
31 Հրամայեց՝ եւ շնաճանճ ու մժեղ թափուեց նրանց երկրի բոլոր սահմաններում:
31 Ըսաւ՝ ու շանաճանճը եւ մուները Անոնց բոլոր սահմաններուն մէջ եկան։
Ասաց` եւ եկն շանաճանճ եւ մժիխ ընդ ամենայն սահմանս նոցա:

104:31: Ասաց եւ եկն շանաճանճ, եւ մժիխ ընդ ամենայն սահմանս նոցա[7428]։
[7428] Ոմանք.Եւ մժեխ ընդ ամենայն։
31 Հրամայեց՝ եւ շնաճանճ ու մժեղ թափուեց նրանց երկրի բոլոր սահմաններում:
31 Ըսաւ՝ ու շանաճանճը եւ մուները Անոնց բոլոր սահմաններուն մէջ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
104:31104:31 Он сказал, и пришли разные насекомые, скнипы во все пределы их.
104:31 εἶπεν επω say; speak καὶ και and; even ἦλθεν ερχομαι come; go κυνόμυια κυνομυια and; even σκνῖπες σκνιψ in πᾶσι πας all; every τοῖς ο the ὁρίοις οριον frontier αὐτῶν αυτος he; him
104:31 יְהִ֤י yᵊhˈî היה be כְבֹ֣וד ḵᵊvˈôḏ כָּבֹוד weight יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity יִשְׂמַ֖ח yiśmˌaḥ שׂמח rejoice יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in מַעֲשָֽׂיו׃ maʕᵃśˈāʸw מַעֲשֶׂה deed
104:31. dixit et venit musca omnimoda scinifes in universis terminis eorumHe spoke, and there came divers sorts of flies and sciniphs in all their coasts.
31. He spake, and there came swarms of flies, and lice in all their borders.
104:31. May the glory of the Lord be for all ages. The Lord will rejoice in his works.
104:31. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
He spake, and there came divers sorts of flies, [and] lice in all their coasts:

104:31 Он сказал, и пришли разные насекомые, скнипы во все пределы их.
104:31
εἶπεν επω say; speak
καὶ και and; even
ἦλθεν ερχομαι come; go
κυνόμυια κυνομυια and; even
σκνῖπες σκνιψ in
πᾶσι πας all; every
τοῖς ο the
ὁρίοις οριον frontier
αὐτῶν αυτος he; him
104:31
יְהִ֤י yᵊhˈî היה be
כְבֹ֣וד ḵᵊvˈôḏ כָּבֹוד weight
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
יִשְׂמַ֖ח yiśmˌaḥ שׂמח rejoice
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מַעֲשָֽׂיו׃ maʕᵃśˈāʸw מַעֲשֶׂה deed
104:31. dixit et venit musca omnimoda scinifes in universis terminis eorum
He spoke, and there came divers sorts of flies and sciniphs in all their coasts.
104:31. May the glory of the Lord be for all ages. The Lord will rejoice in his works.
104:31. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:31: there: Psa 78:45; Exo 8:21-24; Isa 7:18
and lice: Exo 8:16-18
Geneva 1599
105:31 He (p) spake, and there came divers sorts of flies, [and] lice in all their coasts.
(p) So that this vermin did not come by chance, but as God had appointed, and his prophet Moses spoke.
John Gill
105:31 He spake, and there came divers sorts of flies,.... Or a "mixture" (z) of various insects, and, as some interpret it, of wild beasts; and so Kimchi says evil beasts are meant, which were raised up to go into all their borders; the Arabic version renders it "dogflies", after the Septuagint; See Gill on Ps 78:45, this was the fourth plague, Ex 8:24.
And lice in all their coasts; this is the third plague, and what the magicians could not imitate, but were obliged to own the finger of God was in it, Ex 8:16. God can make use of mean and despicable instruments to do his work; the weakness of God is stronger than men.
(z) "mixtura insectarum", Pagninus, Montanus; "colluvies insectarum", Piscator, Gejerus, Michaelis; "mista bestiarum", Vatablus; "colluvies animalium", Junius & Tremellius.
John Wesley
105:31 Coasts - In all their land, even to the utmost borders of it.
104:32104:32: Դարձոյց զանձրեւս նոցա ՚ի կարկուտ, եւ հուր յերկիր նոցա բորբոքեցաւ։
32 Նրանց անձրեւները կարկտի վերածեց, եւ նրանց երկրում հուր բորբոքուեց:
32 Անձրեւի տեղ կարկուտ տուաւ անոնց Ու կրակի բոցեր՝ անոնց երկրին մէջ։
Դարձոյց զանձրեւս նոցա ի կարկուտ, եւ հուր յերկիր նոցա բորբոքեցաւ:

104:32: Դարձոյց զանձրեւս նոցա ՚ի կարկուտ, եւ հուր յերկիր նոցա բորբոքեցաւ։
32 Նրանց անձրեւները կարկտի վերածեց, եւ նրանց երկրում հուր բորբոքուեց:
32 Անձրեւի տեղ կարկուտ տուաւ անոնց Ու կրակի բոցեր՝ անոնց երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
104:32104:32 Вместо дождя послал на них град, палящий огонь на землю их,
104:32 ἔθετο τιθημι put; make τὰς ο the βροχὰς βροχη shower; rain αὐτῶν αυτος he; him χάλαζαν χαλαζα.1 hail πῦρ πυρ fire καταφλέγον καταφλεγω in τῇ ο the γῇ γη earth; land αὐτῶν αυτος he; him
104:32 הַ ha הַ the מַּבִּ֣יט mmabbˈîṭ נבט look at לָ֭ ˈlā לְ to † הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth וַ wa וְ and תִּרְעָ֑ד ttirʕˈāḏ רעד tremble יִגַּ֖ע yiggˌaʕ נגע touch בֶּ be בְּ in † הַ the הָרִ֣ים hārˈîm הַר mountain וְֽ wᵊˈ וְ and יֶעֱשָֽׁנוּ׃ yeʕᵉšˈānû עשׁן smoke
104:32. dedit pluvias eorum grandinem ignem flammantem in terra eorumHe gave them hail for rain, a burning fire in the land.
32. He gave them hail for rain, flaming fire in their land.
104:32. He considers the earth, and he makes it tremble. He touches the mountains, and they smoke.
104:32. He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
He gave them hail for rain, [and] flaming fire in their land:

104:32 Вместо дождя послал на них град, палящий огонь на землю их,
104:32
ἔθετο τιθημι put; make
τὰς ο the
βροχὰς βροχη shower; rain
αὐτῶν αυτος he; him
χάλαζαν χαλαζα.1 hail
πῦρ πυρ fire
καταφλέγον καταφλεγω in
τῇ ο the
γῇ γη earth; land
αὐτῶν αυτος he; him
104:32
הַ ha הַ the
מַּבִּ֣יט mmabbˈîṭ נבט look at
לָ֭ ˈlā לְ to
הַ the
אָרֶץ ʔārˌeṣ אֶרֶץ earth
וַ wa וְ and
תִּרְעָ֑ד ttirʕˈāḏ רעד tremble
יִגַּ֖ע yiggˌaʕ נגע touch
בֶּ be בְּ in
הַ the
הָרִ֣ים hārˈîm הַר mountain
וְֽ wᵊˈ וְ and
יֶעֱשָֽׁנוּ׃ yeʕᵉšˈānû עשׁן smoke
104:32. dedit pluvias eorum grandinem ignem flammantem in terra eorum
He gave them hail for rain, a burning fire in the land.
104:32. He considers the earth, and he makes it tremble. He touches the mountains, and they smoke.
104:32. He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:32: them hail for rain: Heb. their rain hail, Psa 78:47, Psa 78:48; Exo 9:18-28; Rev 8:7, Rev 11:19, Rev 16:21
Geneva 1599
105:32 He gave them (q) hail for rain, [and] flaming fire in their land.
(q) It was strange to see rain in Egypt, much more it was fearful to see hail.
John Gill
105:32 He gave them hail for rain,.... Egypt, at least part of it, was not used to rain, but was watered by the overflowings of the Nile; but now it had hail for rain, and a grievous hail storm it was, such as was never seen in the land of Egypt before; hail being rare, if ever there, and so frost and snow (a); this was the seventh plague, Ex 9:18, compare with this the terrible storm of hail which will fall on men at the pouring out of the seventh vial on spiritual Egypt, Rev_ 16:21.
And flaming fire in their land; for a storm of thunder and lightning went along with the hail; fire was mingled with it, and ran upon the ground, Ex 9:23.
(a) Horat. Carmin. l. 3. Ode 26.
Robert Jamieson, A. R. Fausset and David Brown
105:32 gave them--referring to Lev 26:4, "I give you rain in due season." His "gift" to Israel's foes is one of a very different kind from that bestowed on His people.
hail for rain--instead of fertilizing showers, hail destructive to trees. This forms the transition to the vegetable kingdom. The locusts in Ps 105:34 similarly are destructive to plants.
104:33104:33: Եհար զայգիս եւ զթզենիս նոցա, եւ փշրեաց զամենայն ծառս սահմանաց նոցա[7429]։ [7429] Ոմանք.Հար զայգիս եւ։
33 Հարուածեց այգիներն ու թզենիները նրանց, եւ փշրեց նրանց երկրի սահմաններում եղած ծառերը բոլոր:
33 Անոնց որթատունկերը ու թզենիները զարկաւ Եւ անոնց սահմաններուն ծառերը կոտրտեց։
Եհար զայգիս եւ զթզենիս նոցա, եւ փշրեաց զամենայն ծառս սահմանաց նոցա:

104:33: Եհար զայգիս եւ զթզենիս նոցա, եւ փշրեաց զամենայն ծառս սահմանաց նոցա[7429]։
[7429] Ոմանք.Հար զայգիս եւ։
33 Հարուածեց այգիներն ու թզենիները նրանց, եւ փշրեց նրանց երկրի սահմաններում եղած ծառերը բոլոր:
33 Անոնց որթատունկերը ու թզենիները զարկաւ Եւ անոնց սահմաններուն ծառերը կոտրտեց։
zohrab-1805▾ eastern-1994▾ western am▾
104:33104:33 и побил виноград их и смоковницы их, и сокрушил дерева в пределах их.
104:33 καὶ και and; even ἐπάταξεν πατασσω pat; impact τὰς ο the ἀμπέλους αμπελος vine αὐτῶν αυτος he; him καὶ και and; even τὰς ο the συκᾶς συκη fig tree αὐτῶν αυτος he; him καὶ και and; even συνέτριψεν συντριβω fracture; smash πᾶν πας all; every ξύλον ξυλον wood; timber ὁρίου οριον frontier αὐτῶν αυτος he; him
104:33 אָשִׁ֣ירָה ʔāšˈîrā שׁיר sing לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in חַיָּ֑י ḥayyˈāy חַיִּים life אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing לֵ lē לְ to אלֹהַ֣י ʔlōhˈay אֱלֹהִים god(s) בְּ bᵊ בְּ in עֹודִֽי׃ ʕôḏˈî עֹוד duration
104:33. et percussit vineam eorum et ficum eorum et confregit lignum finium eorumAnd he destroyed their vineyards and their fig trees: and he broke in pieces the trees of their coasts.
33. He smote their vines also and their fig trees; and brake the trees of their borders.
104:33. I will sing to the Lord with my life. I will sing psalms to my God, as long as I am.
104:33. I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.
He smote their vines also and their fig trees; and brake the trees of their coasts:

104:33 и побил виноград их и смоковницы их, и сокрушил дерева в пределах их.
104:33
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὰς ο the
ἀμπέλους αμπελος vine
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
συκᾶς συκη fig tree
αὐτῶν αυτος he; him
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
πᾶν πας all; every
ξύλον ξυλον wood; timber
ὁρίου οριον frontier
αὐτῶν αυτος he; him
104:33
אָשִׁ֣ירָה ʔāšˈîrā שׁיר sing
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
חַיָּ֑י ḥayyˈāy חַיִּים life
אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing
לֵ לְ to
אלֹהַ֣י ʔlōhˈay אֱלֹהִים god(s)
בְּ bᵊ בְּ in
עֹודִֽי׃ ʕôḏˈî עֹוד duration
104:33. et percussit vineam eorum et ficum eorum et confregit lignum finium eorum
And he destroyed their vineyards and their fig trees: and he broke in pieces the trees of their coasts.
104:33. I will sing to the Lord with my life. I will sing psalms to my God, as long as I am.
104:33. I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
105:33: He smote their vines also, and their fig trees - This is not mentioned in Exodus; but we have had it before, Psa 78:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:33: Rev 9:4
John Gill
105:33 He smote their vines also, and their fig trees,.... So that they died; for in Ps 78:47, it is said, he "killed" them; and it is not only used in common speech with us, but with classical writers (b) to speak of killing inanimate things, as trees, herbs, &c. That is, the hail smote them, or God by the hail; these are particularly mentioned because most useful, producing grapes and figs.
And brake the trees of their coasts: all the trees within the borders of their land, Ex 9:25.
(b) "----interice messes", Virgil. Georgic. l. 4. "Neque herbas crescere et interfici", Ciceron. Oeconom: ex Xenophon, l. 3.
Robert Jamieson, A. R. Fausset and David Brown
105:33 their coasts--all their land (Ps 78:54).
104:34104:34: Ասաց եւ եկն մարախ, եւ խառնիճ՝ զի ո՛չ գոյր թիւ։
34 Ասաց՝ եւ եկաւ մարախ ու խառնիճ, որոնց թիւ չկար:
34 Ըսաւ՝ ու եկան մարախը Եւ ջորեակը՝ առանց համրանքի
Ասաց` եւ եկն մարախ եւ խառնիճ` զի ոչ գոյր նոցա թիւ:

104:34: Ասաց եւ եկն մարախ, եւ խառնիճ՝ զի ո՛չ գոյր թիւ։
34 Ասաց՝ եւ եկաւ մարախ ու խառնիճ, որոնց թիւ չկար:
34 Ըսաւ՝ ու եկան մարախը Եւ ջորեակը՝ առանց համրանքի
zohrab-1805▾ eastern-1994▾ western am▾
104:34104:34 Сказал, и пришла саранча и гусеницы без числа;
104:34 εἶπεν επω say; speak καὶ και and; even ἦλθεν ερχομαι come; go ἀκρὶς ακρις locust; grasshopper καὶ και and; even βροῦχος βρουχος who; what οὐκ ου not ἦν ειμι be ἀριθμός αριθμος number
104:34 יֶעֱרַ֣ב yeʕᵉrˈav ערב be pleasing עָלָ֣יו ʕālˈāʸw עַל upon שִׂיחִ֑י śîḥˈî שִׂיחַ concern אָ֝נֹכִ֗י ˈʔānōḵˈî אָנֹכִי i אֶשְׂמַ֥ח ʔeśmˌaḥ שׂמח rejoice בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
104:34. dixit et venit lucusta et bruchus cuius non erat numerusHe spoke, and the locust came, and the bruchus, of which there was no number.
34. He spake, and the locust came, and the cankerworm, and that without number,
104:34. May my speech be pleasing to him. Truly, I will take delight in the Lord.
104:34. My meditation of him shall be sweet: I will be glad in the LORD.
He spake, and the locusts came, and caterpillers, and that without number:

104:34 Сказал, и пришла саранча и гусеницы без числа;
104:34
εἶπεν επω say; speak
καὶ και and; even
ἦλθεν ερχομαι come; go
ἀκρὶς ακρις locust; grasshopper
καὶ και and; even
βροῦχος βρουχος who; what
οὐκ ου not
ἦν ειμι be
ἀριθμός αριθμος number
104:34
יֶעֱרַ֣ב yeʕᵉrˈav ערב be pleasing
עָלָ֣יו ʕālˈāʸw עַל upon
שִׂיחִ֑י śîḥˈî שִׂיחַ concern
אָ֝נֹכִ֗י ˈʔānōḵˈî אָנֹכִי i
אֶשְׂמַ֥ח ʔeśmˌaḥ שׂמח rejoice
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
104:34. dixit et venit lucusta et bruchus cuius non erat numerus
He spoke, and the locust came, and the bruchus, of which there was no number.
104:34. May my speech be pleasing to him. Truly, I will take delight in the Lord.
104:34. My meditation of him shall be sweet: I will be glad in the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:34: the locusts: Psa 78:46; Exo 10:12-15; Joe 1:4-7, Joe 2:25; Rev 9:3-10
Geneva 1599
105:34 (r) He spake, and the locusts came, and caterpillers, and that without number,
(r) He shows that all creatures are armed against man when God is his enemy as at his commandment the grasshoppers destroyed the land.
John Gill
105:34 He spake, and the locusts came,.... A great army of them, and covered the land, that it was even darkened by them; and were such as had never been seen before, or ever were since; this is the eighth plague, Ex 10:12, with these compare the locusts in Rev_ 9:3.
And caterpillars, and that without number; of these no mention is made in Exodus; they seem to be one of the kinds of locusts, or a different word is here used for the same, and so Kimchi interprets it; some render it the white locust; it has its name from licking up the herbs and grass of the field; as the other name for the locust seems to be taken from its great abundance and increase.
Robert Jamieson, A. R. Fausset and David Brown
105:34 caterpillars--literally, "the lickers up," devouring insects; probably the hairy-winged locust.
104:35104:35: Եկեր զամենայն խոտ երկրի նոցա, սպառեաց զամենայն պտուղ անդոյ նոցա։
35 Մարախը կերաւ նրանց երկրի ամբողջ խոտը, սպառեց նրանց դաշտի ամբողջ բերքը:
35 Որոնք անոնց երկրին մէջի բոլոր խոտը Եւ անոնց արտերուն պտուղը կերան։
Եկեր զամենայն խոտ երկրի նոցա, եւ սպառեաց զամենայն պտուղ անդոյ նոցա:

104:35: Եկեր զամենայն խոտ երկրի նոցա, սպառեաց զամենայն պտուղ անդոյ նոցա։
35 Մարախը կերաւ նրանց երկրի ամբողջ խոտը, սպառեց նրանց դաշտի ամբողջ բերքը:
35 Որոնք անոնց երկրին մէջի բոլոր խոտը Եւ անոնց արտերուն պտուղը կերան։
zohrab-1805▾ eastern-1994▾ western am▾
104:35104:35 и съели всю траву на земле их, и съели плоды на полях их.
104:35 καὶ και and; even κατέφαγεν κατεσθιω consume; eat up πάντα πας all; every τὸν ο the χόρτον χορτος grass; plant ἐν εν in τῇ ο the γῇ γη earth; land αὐτῶν αυτος he; him καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τὸν ο the καρπὸν καρπος.1 fruit τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him
104:35 יִתַּ֤מּוּ yittˈammû תמם be complete חַטָּאִ֨ים׀ ḥaṭṭāʔˌîm חַטָּא sinful מִן־ min- מִן from הָ hā הַ the אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and רְשָׁעִ֤ים׀ rᵊšāʕˈîm רָשָׁע guilty עֹ֤וד ʕˈôḏ עֹוד duration אֵינָ֗ם ʔênˈām אַיִן [NEG] בָּרֲכִ֣י bārᵃḵˈî ברך bless נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
104:35. et comedit omne faenum terrae eorum et devoravit fructum terrae eorumAnd they devoured all the grass in their land, and consumed all the fruit of their ground.
35. And did eat up every herb in their land, and did eat up the fruit of their ground.
104:35. Let sinners fade away from the earth, along with the unjust, so that they may not be. Bless the Lord, O my soul.
104:35. 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.
And did eat up all the herbs in their land, and devoured the fruit of their ground:

104:35 и съели всю траву на земле их, и съели плоды на полях их.
104:35
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
πάντα πας all; every
τὸν ο the
χόρτον χορτος grass; plant
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτῶν αυτος he; him
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τὸν ο the
καρπὸν καρπος.1 fruit
τῆς ο the
γῆς γη earth; land
αὐτῶν αυτος he; him
104:35
יִתַּ֤מּוּ yittˈammû תמם be complete
חַטָּאִ֨ים׀ ḥaṭṭāʔˌîm חַטָּא sinful
מִן־ min- מִן from
הָ הַ the
אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
רְשָׁעִ֤ים׀ rᵊšāʕˈîm רָשָׁע guilty
עֹ֤וד ʕˈôḏ עֹוד duration
אֵינָ֗ם ʔênˈām אַיִן [NEG]
בָּרֲכִ֣י bārᵃḵˈî ברך bless
נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
104:35. et comedit omne faenum terrae eorum et devoravit fructum terrae eorum
And they devoured all the grass in their land, and consumed all the fruit of their ground.
104:35. Let sinners fade away from the earth, along with the unjust, so that they may not be. Bless the Lord, O my soul.
104:35. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
105:35 And did eat up all the herbs in their land,.... As these creatures usually do, unless restrained, Ex 10:5. And devoured the fruit of their ground; which the hail left, Ex 10:15.
104:36104:36: Եհար զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոյ նոցա[7430]։ [7430] Ոմանք.Հար զամենայն անդր՛՛... վաստակոց նոցա։
36 Տէրը հարուածեց եգիպտացիների բոլոր անդրանիկ ծնունդներին՝ իրենց ամբողջ վաստակի առաջնեկներին:
36 Անոնց երկրին բոլոր անդրանիկները Ու անոնց բոլոր զօրութեանը սկիզբը զարկաւ։
Եհար զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոց նոցա:

104:36: Եհար զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոյ նոցա[7430]։
[7430] Ոմանք.Հար զամենայն անդր՛՛... վաստակոց նոցա։
36 Տէրը հարուածեց եգիպտացիների բոլոր անդրանիկ ծնունդներին՝ իրենց ամբողջ վաստակի առաջնեկներին:
36 Անոնց երկրին բոլոր անդրանիկները Ու անոնց բոլոր զօրութեանը սկիզբը զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
104:36104:36 И поразил всякого первенца в земле их, начатки всей силы их.
104:36 καὶ και and; even ἐπάταξεν πατασσω pat; impact πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in τῇ ο the γῇ γη earth; land αὐτῶν αυτος he; him ἀπαρχὴν απαρχη firstfruit παντὸς πας all; every πόνου πονος pain αὐτῶν αυτος he; him
104:36. et percussit omne primogenitum in terra eorum primitias universi partus eorumAnd he slew all the firstborn in their land: the firstfruits of all their labour.
36. He smote also all the firstborn in their land, the chief of all their strength.
He smote also all the firstborn in their land, the chief of all their strength:

104:36 И поразил всякого первенца в земле их, начатки всей силы их.
104:36
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτῶν αυτος he; him
ἀπαρχὴν απαρχη firstfruit
παντὸς πας all; every
πόνου πονος pain
αὐτῶν αυτος he; him
104:36. et percussit omne primogenitum in terra eorum primitias universi partus eorum
And he slew all the firstborn in their land: the firstfruits of all their labour.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:36: He smote: Psa 78:51, Psa 135:8, Psa 136:10; Exo 4:23, Exo 11:4, Exo 11:5, Exo 12:12, Exo 12:29, Exo 12:30; Heb 11:28
chief: Gen 49:3
John Gill
105:36 He smote also all the firstborn in their land,.... Both of men and beasts; the firstborn of the king on the throne, and of the maidservant behind the mill, and of the captive in the dungeon; this was the last plague, and which prevailed upon the Egyptians to let Israel go, Ex 11:5.
The chief of all their strength; or the first of their strength; the same in different words as before, their firstborn; see Gen 49:3.
Robert Jamieson, A. R. Fausset and David Brown
105:36 the chief--literally, "the firstlings." The ascending climax passes from the food of man to man himself. The language here is quoted from Ps 78:51.
104:37104:37: Եհան զնոսա ոսկւով եւ արծաթով, եւ ո՛չ գոյր յազգի նոցա հիւանդ[7431]։ [7431] Ոմանք.Հան զնոսա ոսկ՛՛։
37 Նրանց հանեց Եգիպտոսից ոսկով ու արծաթով, եւ նրանց ցեղի մէջ հիւանդ չկար:
37 Զանոնք ոսկիով ու արծաթով հանեց Ու անոնց ցեղերուն մէջ տկար մարդ չկար։
Եհան զնոսա ոսկւով եւ արծաթով, եւ ոչ գոյր յազգի նոցա հիւանդ:

104:37: Եհան զնոսա ոսկւով եւ արծաթով, եւ ո՛չ գոյր յազգի նոցա հիւանդ[7431]։
[7431] Ոմանք.Հան զնոսա ոսկ՛՛։
37 Նրանց հանեց Եգիպտոսից ոսկով ու արծաթով, եւ նրանց ցեղի մէջ հիւանդ չկար:
37 Զանոնք ոսկիով ու արծաթով հանեց Ու անոնց ցեղերուն մէջ տկար մարդ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
104:37104:37 И вывел {Израильтян} с серебром и золотом, и не было в коленах их болящего.
104:37 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐν εν in ἀργυρίῳ αργυριον silver piece; money καὶ και and; even χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even οὐκ ου not ἦν ειμι be ἐν εν in ταῖς ο the φυλαῖς φυλη tribe αὐτῶν αυτος he; him ἀσθενῶν ασθενης infirm; ailing
104:37. et eduxit eos cum argento et auro et non erat in tribubus eorum infirmusAnd he brought them out with silver and gold: and there was not among their tribes one that was feeble.
37. And he brought them forth with silver and gold: and there was not one feeble person among his tribes.
He brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes:

104:37 И вывел {Израильтян} с серебром и золотом, и не было в коленах их болящего.
104:37
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐν εν in
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
ταῖς ο the
φυλαῖς φυλη tribe
αὐτῶν αυτος he; him
ἀσθενῶν ασθενης infirm; ailing
104:37. et eduxit eos cum argento et auro et non erat in tribubus eorum infirmus
And he brought them out with silver and gold: and there was not among their tribes one that was feeble.
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Albert Barnes: Notes on the Bible - 1834
105:37: He brought them forth also with silver and gold - Which they had begged of the Egyptians. In Exo 12:35, it is said, in our translation, that they had "borrowed" this gold and silver, together with raiment, of the Egyptians. This is an unhappy translation, as our word "borrow" means to ask anything of another for the purpose of using it for a time, with an implied understanding that it shall be returned, if an article to be used - or that as much money shall be repaid, if it is money that is borrowed - and according to this there would have been dishonesty and fraud on the part of the Israelites in "borrowing" these things of the Egyptians, when not intending (as they evidently did not) to return them. The Hebrew word, however, in Exo 12:35 - שׁאל shâ'al - means merely to ask, "to demand, to require, to request, to perition, to beg." The idea of an obligation to "return" the things, as in our word "borrow," is not attached to the Hebrew word.
And there was not one feeble person ... - literally, Not one who was lame; or, who halted, or staggered. This, of course, is not necessarily to be understood literally. It is a general description of the capability of the people for traveling, or for war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:37: brought: Gen 15:14; Exo 3:22, Exo 12:35, Exo 12:36; Act 13:17
and there: Considering the immense number of men, women, children, and cattle, it must certainly have appeared extraordinary, that there was none among them weak or feeble, none unable to perform the journey. The order was that "not a hoof should be left behind;" and He who commanded gave strength to obey.
Geneva 1599
105:37 He brought them forth also with silver and gold: and [there was] (s) not one feeble [person] among their tribes.
(s) When their enemies felt God's plagues his children by his providence were exempted.
John Gill
105:37 He brought them forth also with silver and gold,.... That is, God brought forth the Israelites out of Egypt by means of the above plagues, laden with great riches, with jewels of gold and of silver, which they borrowed of the Egyptians at the command of the Lord; and so to be justified in what they did; and besides it was but just and equitable that they should be paid for their service and hard labour in Egypt for a long course of time; and this was the method in Providence they were directed to take to do themselves justice; and hereby was accomplished an ancient prophecy concerning them, that they should come out with much substance, Gen 15:14, Besides, in the passages quoted, the words should be rendered of the Israelites that they "asked", and of the Egyptians that they "gave"; the Jews, some of them, say (c) that these were given not with the will of the Egyptians, and others say not with the will of the Israelites, but neither of them true. And so in like manner will the people of God, when rescued from the tyranny of the antichristian states, enjoy great riches and honour; see Rev_ 17:16.
And there was not one feeble person among their tribes; though there were six hundred thousand footmen, Num 11:21, and though they had been used to hard and rigorous service in order to weaken their strength; and though they came from among a people plagued with diseases and deaths. This confronts a lying story told by some Heathen writers (d), that the Israelites were driven out of Egypt because they had the itch, leprosy, and other diseases upon them. Aben Ezra and Kimchi interpret it, there was not a poor or necessitous man among them, for they abounded with gold and silver; compare with this the case of God's people in the latter day, Zech 12:8.
(c) T. Bab. Beracot, fol. 9. 2. (d) Justin. e Trogo, l. 36. c. 2. Tacitus, l. 5. 3. Lysimachus apud Joseph. contr. Apion. l. 1. s. 34.
John Wesley
105:37 Feeble - Diseased or unable for his journey: which in so vast a body, and in a people who had been so dreadfully oppressed, was wonderful.
Robert Jamieson, A. R. Fausset and David Brown
105:37 with silver and gold--presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).
one feeble person--or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Is 5:27).
104:38104:38: Ուրախ եղեւ Եգիպտոս ընդ ելանել նոցա, զի անկաւ ահ Տեառն ՚ի վերայ նոցա։
38 Եգիպտոսն ուրախացաւ, որ նրանք դուրս եկան, քանզի Տիրոջ ահն ընկել էր իրենց վրայ:
38 Եգիպտոս ուրախացաւ անոնց դուրս ելլելուն, Վասն զի անոնց ահը իրենց վրայ ինկած էր։
Ուրախ եղեւ Եգիպտոս ընդ ելանել նոցա, զի անկաւ ահ Տեառն ի վերայ նոցա:

104:38: Ուրախ եղեւ Եգիպտոս ընդ ելանել նոցա, զի անկաւ ահ Տեառն ՚ի վերայ նոցա։
38 Եգիպտոսն ուրախացաւ, որ նրանք դուրս եկան, քանզի Տիրոջ ահն ընկել էր իրենց վրայ:
38 Եգիպտոս ուրախացաւ անոնց դուրս ելլելուն, Վասն զի անոնց ահը իրենց վրայ ինկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
104:38104:38 Обрадовался Египет исшествию их; ибо страх от них напал на него.
104:38 εὐφράνθη ευφραινω celebrate; cheer Αἴγυπτος αιγυπτος Aigyptos; Eyiptos ἐν εν in τῇ ο the ἐξόδῳ εξοδος exodus αὐτῶν αυτος he; him ὅτι οτι since; that ἐπέπεσεν επιπιπτω fall on / upon ὁ ο the φόβος φοβος fear; awe αὐτῶν αυτος he; him ἐπ᾿ επι in; on αὐτούς αυτος he; him
104:38. laetata est Aegyptus cum egrederentur quoniam inruerat terror eorum super eosEgypt was glad when they departed: for the fear of them lay upon them.
38. Egypt was glad when they departed; for the fear of them had fallen upon them.
Egypt was glad when they departed: for the fear of them fell upon them:

104:38 Обрадовался Египет исшествию их; ибо страх от них напал на него.
104:38
εὐφράνθη ευφραινω celebrate; cheer
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
ἐν εν in
τῇ ο the
ἐξόδῳ εξοδος exodus
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐπέπεσεν επιπιπτω fall on / upon
ο the
φόβος φοβος fear; awe
αὐτῶν αυτος he; him
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
104:38. laetata est Aegyptus cum egrederentur quoniam inruerat terror eorum super eos
Egypt was glad when they departed: for the fear of them lay upon them.
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Albert Barnes: Notes on the Bible - 1834
105:38: Egypt was glad when they departed - They had suffered so many plagues; the land was so utterly desolate, there was so much sorrow in their dwellings, from the calamities which had come upon them for refusing to let the Israelites go, that at last they were glad to have them depart, and they were willing to aid them that they might get rid of them. This will, in part, account for the fact that they were willing to give them what they asked - even silver and gold - if they might thus facilitate their departure.
For the fear of them fell upon them - The fear of them, as being under the protection of God; and the fear of the judgments, which must follow if they continued to oppress them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:38: glad: Exo 10:7, Exo 12:33
for: Gen 35:5; Jos 2:9
Geneva 1599
105:38 Egypt was (t) glad when they departed: for the fear of them fell upon them.
(t) For God's plagues caused them to prefer to depart with the Israelites rather than with their lives.
John Gill
105:38 Egypt was glad when they departed,.... The Egyptians, as the Targum; they were glad when the Israelites were gone, for whose sake they had been so much and so long plagued. So wicked men are glad to be rid of the company of good men, which is very disagreeable to them; so the Gergesenes were glad when Christ departed out of their coasts, which they requested he would. So the inhabitants of the earth will rejoice, be merry, and send gifts one to another, when the witnesses are slain, the two prophets that tormented them with their doctrines and religious lives.
For the fear of them fell upon them; their firstborn being slain, they looked upon themselves as dead men; and feared that, if the Israelites stayed, their lives must go next; and therefore being seized with a panic they were urgent upon them to depart; not out of any good will to them, but through fear of them, Ex 12:33.
Robert Jamieson, A. R. Fausset and David Brown
105:38 (Compare Ex 12:33; Deut 11:25).
104:39104:39: Սփռեաց ամպ հովանի՛ առնել նոցա ՚ի տուէ, եւ հրով լո՛յս տայր նոցա ՚ի գիշերի։
39 Ցերեկն ամպ սփռեց նրանց ստուերելու համար, եւ գիշերն հրով լուսաւորեց նրանց:
39 Ցորեկը՝ հովանի ըլլալու համար ամպ Ու գիշերը՝ լոյս տալու համար կրակ տարածեց։
Սփռեաց ամպ հովանի առնել նոցա ի տուէ, եւ հրով լոյս տայր նոցա ի գիշերի:

104:39: Սփռեաց ամպ հովանի՛ առնել նոցա ՚ի տուէ, եւ հրով լո՛յս տայր նոցա ՚ի գիշերի։
39 Ցերեկն ամպ սփռեց նրանց ստուերելու համար, եւ գիշերն հրով լուսաւորեց նրանց:
39 Ցորեկը՝ հովանի ըլլալու համար ամպ Ու գիշերը՝ լոյս տալու համար կրակ տարածեց։
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104:39104:39 Простер облако в покров [им] и огонь, чтобы светить [им] ночью.
104:39 διεπέτασεν διαπεταννυμι cloud εἰς εις into; for σκέπην σκεπης he; him καὶ και and; even πῦρ πυρ fire τοῦ ο the φωτίσαι φωτιζω illuminate; enlighten αὐτοῖς αυτος he; him τὴν ο the νύκτα νυξ night
104:39. expandit nubem in tentorium et ignem ut luceret nocteHe spread a cloud for their protection, and fire to give them light in the night.
39. He spread a cloud for a covering; and fire to give light in the night.
He spread a cloud for a covering; and fire to give light in the night:

104:39 Простер облако в покров [им] и огонь, чтобы светить [им] ночью.
104:39
διεπέτασεν διαπεταννυμι cloud
εἰς εις into; for
σκέπην σκεπης he; him
καὶ και and; even
πῦρ πυρ fire
τοῦ ο the
φωτίσαι φωτιζω illuminate; enlighten
αὐτοῖς αυτος he; him
τὴν ο the
νύκτα νυξ night
104:39. expandit nubem in tentorium et ignem ut luceret nocte
He spread a cloud for their protection, and fire to give them light in the night.
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Albert Barnes: Notes on the Bible - 1834
105:39: He spread a cloud for a covering - See the notes at Psa 78:14. In Num 10:34; it is said that "the cloud of the Lord was upon them by day," and from this seems to have been derived the idea of its "covering" them, as if it were a protection from the heat in the desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:39: spread: Psa 78:14; Exo 13:21, Exo 13:22, Exo 14:24; Num 9:15-22; Neh 9:12, Neh 9:19; Isa 4:5; Co1 10:1, Co1 10:2
Carl Friedrich Keil and Franz Delitzsch
105:39
Now follows the miraculous guidance through the desert to the taking possession of Canaan. The fact that the cloud (ענן, root ען, to meet, to present itself to view, whence the Arabic ‛ănăn, the visible outward side of the vault of heaven) by day, and becoming like fire by night, was their guide (Ex 13:21), is left out of consideration in Ps 105:39. With למסך we are not to associate the idea of a covering against foes, Ex 14:19., but of a covering from the smiting sun, for פּרשׁ (Ex 40:19), as in Is 4:5., points to the idea of a canopy. In connection with the sending of the quails the tempting character of the desire is only momentarily dwelt upon, the greater emphasis is laid on the omnipotence of the divine goodness which responded to it. שׁאלוּ is to be read instead of שׁאל, the w before w having been overlooked; and the Kerמ writes and points שׂליו (like סתיו, עניו) in order to secure the correct pronunciation, after the analogy of the plural termination יו-. The bread of heaven (Ps 78:24.) is the manna. In Ps 105:41 the giving of water out of the rock at Rephidim and at Kadesh are brought together; the expression corresponds better to the former instance (Ex 17:6, cf. Num 20:11). הלכוּ refers to the waters, and נהר for כּנּהרות, Ps 78:16, is, as in Ps 22:14, an equation instead of a comparison. In this miraculous escort the patriarchal promise moves on towards its fulfilment; the holy word of promise, and the stedfast, proved faith of Abraham - these were the two motives. The second את is, like the first, a sign of the object, not a preposition (lxx, Targum), in connection with which Ps 105:42 would be a continuation of Ps 105:42, dragging on without any parallelism. Joy and exulting are mentioned as the mood of the redeemed ones with reference to the festive joy displayed at the Red Sea and at Sinai. By Ps 105:43 one is reminded of the same descriptions of the antitype in Isaiah, Is 35:10; Is 51:11; Is 55:12, just as Ps 105:41 recalls Is 48:21. "The lands of the heathen" are the territories of the tribes of Canaan. עמל is equivalent to יגיע in Is 45:14 : the cultivated ground, the habitable cities, and the accumulated treasures. Israel entered upon the inheritance of these peoples in every direction. As an independent people upon ground that is theirs by inheritance, keeping the revealed law of their God, was Israel to exhibit the pattern of a holy nation moulded after the divine will; and, as the beginning of the Psalm shows, to unite the peoples to themselves and their God, the God of redemption, by the proclamation of the redemption which has fallen to their own lot.
John Gill
105:39 He spread a cloud for a covering,.... That is, the Lord spread one over their heads as an "umbrella", to protect them from the heat of the sun; this refers to the pillar of cloud, Ex 13:20, though that seems to have been in an erect posture, and to go before the children of Israel to direct them in their journey, and not a covering to them. Kimchi says it was a covering to them when they rested, but not when they journeyed: but when they rested it only covered the tabernacle, not the people, for anything we read of it, Num 9:21, it looks as if there were more clouds than one, and indeed the Jews speak of many, and particularly make mention (e) of one that was over the heads of the Israelites, that the heat of the sun, and the hail and rain, might not have power over them; and of such use this cloud was, at least at certain times, if not always; a type of Christ, who is the covering and shelter of his people from the heat of the fiery law, of the flaming sword of justice, of the wrath of God, of the fiery darts of Satan, and of the fury of wicked men.
And fire, to give light in the night: this respects the pillar of fire which gave them light by night; an emblem of Christ, who is the light of his people, when it is a night season with them, as it sometimes is; a night of affliction and distress, of darkness and desertion, of temptation, of carnal security and sleepiness; when Christ arises as a light in darkness, and enlightens by his presence, by his Spirit, and by his word; as well as is as fire to warm, refresh, quicken, and comfort them when chill and cold, in such seasons.
(e) Vid. Targum in Cant. ii. 6.
John Wesley
105:39 Covering - To protect them from the heat of the sun.
Robert Jamieson, A. R. Fausset and David Brown
105:39 covering--in sense of protection (compare Ex 13:21; Num 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Is 4:5-6; compare Num 9:16).
104:40104:40: Խնդրեցին եւ եկն լորամարգի, եւ հացի՛ւ երկնից լցոյց զնոսա։
40 Նրանք խնդրեցին՝ ու լորամարգիներ իջան, եւ Տէրը երկնային հացով կշտացրեց նրանց:
40 Խնդրեցին ու լորամարգիներ բերաւ Ու երկնքի հացով կշտացուց զանոնք։
Խնդրեցին եւ եկն լորամարգի, եւ հացիւ երկնից լցոյց զնոսա:

104:40: Խնդրեցին եւ եկն լորամարգի, եւ հացի՛ւ երկնից լցոյց զնոսա։
40 Նրանք խնդրեցին՝ ու լորամարգիներ իջան, եւ Տէրը երկնային հացով կշտացրեց նրանց:
40 Խնդրեցին ու լորամարգիներ բերաւ Ու երկնքի հացով կշտացուց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
104:40104:40 Просили, и Он послал перепелов, и хлебом небесным насыщал их.
104:40 ᾔτησαν αιτεω ask καὶ και and; even ἦλθεν ερχομαι come; go ὀρτυγομήτρα ορτυγομητρα and; even ἄρτον αρτος bread; loaves οὐρανοῦ ουρανος sky; heaven ἐνέπλησεν εμπιπλημι fill in; fill up αὐτούς αυτος he; him
104:40. petierunt et adduxit ortygometran et pane caelesti saturavit eosThey asked, and the quail came: and he filled them with the bread of heaven.
40. They asked, and he brought quails, and satisfied them with the bread of heaven.
The people asked, and he brought quails, and satisfied them with the bread of heaven:

104:40 Просили, и Он послал перепелов, и хлебом небесным насыщал их.
104:40
ᾔτησαν αιτεω ask
καὶ και and; even
ἦλθεν ερχομαι come; go
ὀρτυγομήτρα ορτυγομητρα and; even
ἄρτον αρτος bread; loaves
οὐρανοῦ ουρανος sky; heaven
ἐνέπλησεν εμπιπλημι fill in; fill up
αὐτούς αυτος he; him
104:40. petierunt et adduxit ortygometran et pane caelesti saturavit eos
They asked, and the quail came: and he filled them with the bread of heaven.
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Albert Barnes: Notes on the Bible - 1834
105:40: The people asked, and he brought quails - See the notes at Psa 78:26-29.
And satisfied them with the bread of heaven - manna, sent down, as it were, from heaven. In Psa 78:25, it is called "angels' food." See the notes at that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:40: asked: Psa 78:18, Psa 78:26-28; Exo 16:12, Exo 16:13; Num 11:4-6, Num 11:31-33
satisfied: exo 16:14-35; Num 11:7-9; Deu 8:3; Jos 5:12; Neh 9:20
bread: Psa 78:23-25; Joh 6:31-33, Joh 6:48-58
Geneva 1599
105:40 [The people] (u) asked, and he brought quails, and satisfied them with the bread of heaven.
(u) Not for necessity but for satisfying of their lust.
John Gill
105:40 The people asked, and he brought quails,.... The Targum is,
"they asked flesh, and he brought quails,''
or pheasants; some render it partridges, others locusts: that is, the people of Israel asked flesh of the Lord, and he gave them quails; which he did twice, first at the same time the manna was first given, Ex 16:13, and some years after that a second time, when the wrath of God came upon them and slew them while their meat was in their mouths, Num 11:31, it is the first time that is here referred to, since it is mentioned among the benefits and blessings bestowed upon them; this was typical of the spiritual meat believers eat of, even the flesh of Christ, whose flesh is meat indeed. The quail was a fat and fleshy bird, delicious food, sent from heaven in the evening; so Christ came from heaven in the evening of the world, and gave his flesh for the life of his people, and on which they live by faith.
And satisfied them with the bread of heaven: the manna, called the corn of heaven; a type of Christ the hidden manna, who is soul satisfying food to believers; See Gill on Ps 78:24; see Gill on Ps 78:25.
John Wesley
105:40 Quails - He speaks of the first giving of quails, Ex 16:13, which God gave them as a refreshment, notwithstanding their sin in desiring them, which he graciously pardoned. Bread - With manna which came out of the air, commonly called heaven.
104:41104:41: Եհար զվէմն եւ բղխեցին ջուրք, եւ գնացին գետք ընդ անջրդիս[7432]։ [7432] Ոմանք.Հար զվէմն։
41 Հարուածեց ժայռին՝ ու ջրեր բխեցին, եւ գետեր հոսեցին անապատով:
41 Վէմը պատռեց ու ջուրերը վազեցին, Գետի պէս հոսեցան չոր տեղերուն մէջէն։
Եհար զվէմն եւ բղխեցին ջուրք, եւ գնացին գետք ընդ անջրդիս:

104:41: Եհար զվէմն եւ բղխեցին ջուրք, եւ գնացին գետք ընդ անջրդիս[7432]։
[7432] Ոմանք.Հար զվէմն։
41 Հարուածեց ժայռին՝ ու ջրեր բխեցին, եւ գետեր հոսեցին անապատով:
41 Վէմը պատռեց ու ջուրերը վազեցին, Գետի պէս հոսեցան չոր տեղերուն մէջէն։
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104:41104:41 Разверз камень, и потекли воды, потекли рекою по местам сухим,
104:41 διέρρηξεν διαρρηγνυμι rend; tear πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἐρρύησαν ρεω flow ὕδατα υδωρ water ἐπορεύθησαν πορευομαι travel; go ἐν εν in ἀνύδροις ανυδρος waterless ποταμοί ποταμος river
104:41. aperuit petram et fluxerunt aquae cucurrerunt in aridis fluminaHe opened the rock, and waters flowed: rivers ran down in the dry land.
41. He opened the rock, and waters gushed out; they ran in the dry places a river.
He opened the rock, and the waters gushed out; they ran in the dry places [like] a river:

104:41 Разверз камень, и потекли воды, потекли рекою по местам сухим,
104:41
διέρρηξεν διαρρηγνυμι rend; tear
πέτραν πετρα.1 cliff; bedrock
καὶ και and; even
ἐρρύησαν ρεω flow
ὕδατα υδωρ water
ἐπορεύθησαν πορευομαι travel; go
ἐν εν in
ἀνύδροις ανυδρος waterless
ποταμοί ποταμος river
104:41. aperuit petram et fluxerunt aquae cucurrerunt in aridis flumina
He opened the rock, and waters flowed: rivers ran down in the dry land.
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Adam Clarke: Commentary on the Bible - 1831
105:41: He opened the rock, and the waters rushed out - See the note on Exo 17:6, to which I can now add, that a piece of this rock, broken off by the hand of my nephew, E. S. A. Clarke, in the course of the present year [1822,] now lies before me. It is fine granite; and so well distinguished as a granite, that the feldt-spar, the mica, and the quartz, of which granite is composed, appear very distinctly. It is worthy of remark, that, as granite is supposed, in the most accredited systems of geology, to be the very basis of the earth, the original rock, and all other substances to be superimpositions upon it, and as the decompositions of the feldt-spar produce pure vegetable earth, this rock should be used for this purpose, and should be an emblem of Jesus Christ, the Creator and Redeemer of the human race; and that it should signify him who is the basis of all things; who upholds all by the word of his power; without whom nothing is stable, nothing fruitful; from whom alone the water of life proceeds; and in whose name only is salvation. And that rock (in the wilderness) was Christ! and it is the only remaining emblem of him in creation.
Albert Barnes: Notes on the Bible - 1834
105:41: He opened the rock ... - See the notes at Psa 78:15. "They ran in the dry places like a river." Or, "a river." They flowed along in the desert - a river of waters. See the notes at Co1 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:41: opened: Psa 78:15, Psa 78:16, Psa 78:20, Psa 114:8; Exo 17:6; Num 20:11; Neh 9:15; Isa 48:21; Co1 10:4
John Gill
105:41 He opened the rock, and the waters gushed out,.... That is, God opened the rock, who before is said to spread the cloud, and bring the quails, for it was a miraculous affair; or Moses, by divine orders, which was done by smiting it, when waters flowed out in great abundance, sufficient to give drink to men and beasts, and which continued, Ex 17:6. This was typical of Christ the Rock, 1Cor 10:4, and of the opening of his side, from whence flowed blood and water, Jn 19:34 and of his being smitten with the rod of justice, and by the law of Moses, from whom flow abundance of grace, and the blessings of it, freely to all his people; See Gill on Ps 78:15. See Gill on Ps 78:16.
They ran in the dry places like a river; and did not sink and soak into them, but continued their flow, and followed the Israelites, wherever they went; see 1Cor 10:4.
John Wesley
105:41 River - They flowed in channels which God provided for them, and followed the Israelites in their march.
104:42104:42: Յիշեաց զբան իւր սուրբ, որ ընդ Աբրահամու ծառայի իւրում[7433]։ [7433] Ոմանք.Ծառայի իւրոյ։
42 Յիշեց խօսքն իր սուրբ, որ տուել էր իր Աբրահամ ծառային:
42 Վասն զի իր սուրբ խոստումը յիշեց, Որ իր Աբրահամ ծառային ըրեր էր։
Յիշեաց զբան իւր սուրբ, որ ընդ Աբրահամու ծառայի իւրում:

104:42: Յիշեաց զբան իւր սուրբ, որ ընդ Աբրահամու ծառայի իւրում[7433]։
[7433] Ոմանք.Ծառայի իւրոյ։
42 Յիշեց խօսքն իր սուրբ, որ տուել էր իր Աբրահամ ծառային:
42 Վասն զի իր սուրբ խոստումը յիշեց, Որ իր Աբրահամ ծառային ըրեր էր։
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104:42104:42 ибо вспомнил Он святое слово Свое к Аврааму, рабу Своему,
104:42 ὅτι οτι since; that ἐμνήσθη μναομαι remember; mindful τοῦ ο the λόγου λογος word; log τοῦ ο the ἁγίου αγιος holy αὐτοῦ αυτος he; him τοῦ ο the πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him
104:42. quia recordatus est verbi sancti sui cum Abraham servo suoBecause he remembered his holy word, which he had spoken to his servant Abraham.
42. For he remembered his holy word, Abraham his servant.
For he remembered his holy promise, [and] Abraham his servant:

104:42 ибо вспомнил Он святое слово Свое к Аврааму, рабу Своему,
104:42
ὅτι οτι since; that
ἐμνήσθη μναομαι remember; mindful
τοῦ ο the
λόγου λογος word; log
τοῦ ο the
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
τοῦ ο the
πρὸς προς to; toward
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
104:42. quia recordatus est verbi sancti sui cum Abraham servo suo
Because he remembered his holy word, which he had spoken to his servant Abraham.
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Albert Barnes: Notes on the Bible - 1834
105:42: For he remembered ... - He was faithful to his promise made to Abraham, and did not forget his descendants in the hour of need. This is the statement made in Psa 105:8-9; and to illustrate and confirm the faithfulness of God, this reference is made to the history of the Hebrew people. See the notes at those verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:42: For he: Psa 105:8-11; Gen 12:7, Gen 13:14-17, Gen 15:14; Exo 2:24; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73
Abraham: Exo 32:13; Deu 9:5, Deu 9:27; Mic 7:20
Geneva 1599
105:42 For he remembered his holy (x) promise, [and] Abraham his servant.
(x) Which he confirms to the posterity in whom after a sort the dead live and enjoy the promises.
John Gill
105:42 For he remembered his holy promise,.... It was not owing to the goodness of this people, to their obedience to the divine will, to any worthiness or merit of theirs, that such signs and wonders were wrought for them in Egypt; and that they were brought out from thence in such a manner as they were; and were protected and so plentifully provided for in the wilderness; but it was owing to the grace and goodness of God, to his covenant and promise, which he sacredly and inviolably observed; the grace and covenant of God are the source and spring of all blessings of goodness; he is ever mindful of his covenant, and therefore sends meat to them that fear him, as he did to the Israelites, Ps 111:5.
And Abraham his servant; or the promise he made to Abraham his servant; so the Targum,
"which "was" with Abraham his servant;''
that is, which holy word or promise was with Abraham, was spoken to him; and was with him, that he would give him and his seed the land of Canaan; and that though they should be afflicted long in Egypt, yet should come out from thence with great substance, Gen 15:13, this he remembered, as he never forgets any promise of his, nor ever suffers his faithfulness to fail, nor his covenant to be broken. Hence it follows,
Robert Jamieson, A. R. Fausset and David Brown
105:42 The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Ps 105:8, Ps 105:11). Ex 2:24 is the fundamental passage [HENGSTENBERG]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Gen 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.
remembered . . . and Abraham--or, "remembered His holy word (that is, covenant confirmed) with Abraham."
104:43104:43: Եհան զժողովուրդ իւր ցնծութեամբ, եւ զընտրեալս իւր ուրախութեամբ[7434]։ [7434] Ոմանք.Հան զժողովուրդ իւր։
43 Հանեց իր ժողովրդին ցնծութեամբ, եւ իր ընտրեալներին՝ ուրախութեամբ:
43 Ժողովուրդը ցնծութիւնով հանեց Եւ իր ընտրածները՝ ուրախութիւնով։
Եհան զժողովուրդ իւր ցնծութեամբ, եւ զընտրեալս իւր ուրախութեամբ:

104:43: Եհան զժողովուրդ իւր ցնծութեամբ, եւ զընտրեալս իւր ուրախութեամբ[7434]։
[7434] Ոմանք.Հան զժողովուրդ իւր։
43 Հանեց իր ժողովրդին ցնծութեամբ, եւ իր ընտրեալներին՝ ուրախութեամբ:
43 Ժողովուրդը ցնծութիւնով հանեց Եւ իր ընտրածները՝ ուրախութիւնով։
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104:43104:43 и вывел народ Свой в радости, избранных Своих в веселии,
104:43 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness καὶ και and; even τοὺς ο the ἐκλεκτοὺς εκλεκτος select; choice αὐτοῦ αυτος he; him ἐν εν in εὐφροσύνῃ ευφροσυνη celebration
104:43. et eduxit populum suum in laetitia laudantes electos suosAnd he brought forth his people with joy, and his chosen with gladness.
43. And he brought forth his people with joy, his chosen with singing.
And he brought forth his people with joy, [and] his chosen with gladness:

104:43 и вывел народ Свой в радости, избранных Своих в веселии,
104:43
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἐν εν in
ἀγαλλιάσει αγαλλιασις exultation; joyfulness
καὶ και and; even
τοὺς ο the
ἐκλεκτοὺς εκλεκτος select; choice
αὐτοῦ αυτος he; him
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
104:43. et eduxit populum suum in laetitia laudantes electos suos
And he brought forth his people with joy, and his chosen with gladness.
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Albert Barnes: Notes on the Bible - 1834
105:43: And he brought forth his people with joy - With joy at their deliverance from bondage, and for his merciful interposition.
And his chosen with gladness - Margin, as in Hebrew, "singing." See Exo. 15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:43: And he: Psa 78:52, Psa 78:53, Psa 106:8-12; Exo 15:13; Deu 4:37, Deu 4:38; Isa 63:11-14; Act 7:36; Act 13:17
with joy: Isa 35:10, Isa 51:10, Isa 51:11, Isa 55:12; Jer 31:11, Jer 31:12
gladness: Heb. singing, Psa 106:12; exo 15:1-21
Geneva 1599
105:43 And he brought forth his people with (y) joy, [and] his chosen with gladness:
(y) When the Egyptians lamented and were destroyed.
John Gill
105:43 And he brought forth his people with joy,.... Or "therefore" (f), in consequence of his promise, and the remembrance of it, he brought Israel out of Egypt with great joy to them, they coming out with so much health and wealth; having their liberty, and in hope of shortly being settled in a land flowing with milk and honey. And
his chosen with gladness: or "singing" (g); especially when they had got through the Red sea, their enemies drowned, and they quite clear of them, Ex 15:1. And when they are called "his chosen", this opens another source of those blessings to them, not only the promise and covenant of God, but their election of God, which was free and sovereign, to choose them above all people; not because they were better or more than others, but because he loved them; and hence he did all the above things for them. In like manner when God's elect are in the effectual calling, brought out of bondage to liberty, out of darkness to light, out of an horrible pit, and have their feet set on a rock; are brought to Christ and into his church, and have a place and a name there; it is with exceeding great joy and gladness to them; and to the church above shall they at last be brought with everlasting joy on their heads, Is 35:10.
(f) "ideo adduxit", Junius & Tremellius, Michaelis. (g) "in ovatione", Montanus; "cum jubilo", Tigurine version, Michaelis; "cum cantu", Junius & Tremellius, Piscator, Cocceius.
104:44104:44: Ետ նոցա զգաւառս հեթանոսաց, ՚ի վաստակս ժողովրդոց ժառանգեցոյց զնոսա։
44 Նրանց տուեց գաւառներն հեթանոսների, եւ ժողովուրդների վաստակի ժառանգ դարձրեց նրանց,
44 Հեթանոսներուն երկիրները անոնց տուաւ Եւ անոնք ժողովուրդներուն վաստակները ժառանգեցին
Ետ նոցա զգաւառս հեթանոսաց, ի վաստակս ժողովրդոց ժառանգեցոյց զնոսա:

104:44: Ետ նոցա զգաւառս հեթանոսաց, ՚ի վաստակս ժողովրդոց ժառանգեցոյց զնոսա։
44 Նրանց տուեց գաւառներն հեթանոսների, եւ ժողովուրդների վաստակի ժառանգ դարձրեց նրանց,
44 Հեթանոսներուն երկիրները անոնց տուաւ Եւ անոնք ժողովուրդներուն վաստակները ժառանգեցին
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104:44104:44 и дал им земли народов, и они наследовали труд иноплеменных,
104:44 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him χώρας χωρα territory; estate ἐθνῶν εθνος nation; caste καὶ και and; even πόνους πονος pain λαῶν λαος populace; population ἐκληρονόμησαν κληρονομεω inherit; heir
104:44. et dedit eis terras gentium et laborem tribuum possederuntAnd he gave them the lands of the Gentiles: and they possessed the labours of the people:
44. And he gave them the lands of the nations; and they took the labour of the peoples in possession:
And gave them the lands of the heathen: and they inherited the labour of the people:

104:44 и дал им земли народов, и они наследовали труд иноплеменных,
104:44
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
χώρας χωρα territory; estate
ἐθνῶν εθνος nation; caste
καὶ και and; even
πόνους πονος pain
λαῶν λαος populace; population
ἐκληρονόμησαν κληρονομεω inherit; heir
104:44. et dedit eis terras gentium et laborem tribuum possederunt
And he gave them the lands of the Gentiles: and they possessed the labours of the people:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44-45. Господь передал в руки евреев богатую и плодородную Палестину с тем, чтобы они оставались верны Его завету и оказались бы достойными Его помазанниками. Верность или неверность соблюдения ими своего назначения определяла и дальнейшую судьбу или процветания их в Палестине, или изгнания из нее.
Albert Barnes: Notes on the Bible - 1834
105:44: And gave them the lands of the heathen - Of the "nations" of the land of Palestine, according to his promise. See the notes at Psa 78:55.
And they inherited the labor of the people - The fruit of their labors. See Deu 6:10-11; Jos 13:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:44: gave: Psa 44:2, Psa 44:3, Psa 78:55, Psa 80:8, Psa 135:10-12, Psa 136:21, Psa 136:22; Jos 11:23, Jos 21:43, Jos 23:4; Jos 24:8, Jos 24:13; Neh 9:22-25
inherited: Deu 6:10, Deu 6:11; Jos 5:11, Jos 13:7-33
the labour: That is, "the produce of their labour;" the cities and houses they had built, the vineyards they had planted, etc.
John Gill
105:44 And gave them the lands of the Heathen,.... The countries of the seven nations that dwelt in Canaan; the Lord did it, who had a right to do it, being the possessor of heaven and earth; and who was provoked unto it by the sins of these Heathens, as well as promised it to his people the Israelites.
And they inherited the labour of the people; dwelled in the houses they had built, which they found full of all good things; enjoyed the vineyards and olive trees they had planted, and possessed the wells which they had dug, Deut 6:10. In like manner the heavenly Canaan is enjoyed by the saints without any labour of theirs; this inheritance is not of the law, nor of the works of it, it is the gift of God, Rom 4:14.
John Wesley
105:44 Labour - The fruits of their labour; their cities, vineyards, olive - yards.
Robert Jamieson, A. R. Fausset and David Brown
105:44 inherited the labour--that is, the fruits of their labor; their corn and vineyards (Josh 21:43-45).
104:45104:45: Զի պահեսցեն զվկայութիւնս նորա, եւ զօրէնս նորա խնդրեսցեն։ Տունք. խդ̃։ Գոբղայս. հը̃։
45 որ պահեն պատուիրաններն իր, ու հետեւեն իր օրէնքներին:
45 Որպէս զի անոր պատուիրանքները պահեն Ու անոր օրէնքները կատարեն։ Ալէլուիա՜։
Զի պահեսցեն զվկայութիւնս նորա, եւ զօրէնս նորա խնդրեսցեն:[642]:

104:45: Զի պահեսցեն զվկայութիւնս նորա, եւ զօրէնս նորա խնդրեսցեն։ Տունք. խդ̃։ Գոբղայս. հը̃։
45 որ պահեն պատուիրաններն իր, ու հետեւեն իր օրէնքներին:
45 Որպէս զի անոր պատուիրանքները պահեն Ու անոր օրէնքները կատարեն։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
104:45104:45 чтобы соблюдали уставы Его и хранили законы Его. Аллилуия!
104:45 ὅπως οπως that way; how ἂν αν perhaps; ever φυλάξωσιν φυλασσω guard; keep τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the νόμον νομος.1 law αὐτοῦ αυτος he; him ἐκζητήσωσιν εκζητεω seek out / thoroughly
104:45. ut custodirent caerimonias eius et leges eius servarent alleluiaThat they might observe his justifications, and seek after his law.
45. That they might keep his statutes, and observe his laws. Praise ye the LORD.
That they might observe his statutes, and keep his laws. Praise ye the LORD:

104:45 чтобы соблюдали уставы Его и хранили законы Его. Аллилуия!
104:45
ὅπως οπως that way; how
ἂν αν perhaps; ever
φυλάξωσιν φυλασσω guard; keep
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
αὐτοῦ αυτος he; him
ἐκζητήσωσιν εκζητεω seek out / thoroughly
104:45. ut custodirent caerimonias eius et leges eius servarent alleluia
That they might observe his justifications, and seek after his law.
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Adam Clarke: Commentary on the Bible - 1831
105:45: That they might observe his statutes - That they might be properly instructed, and properly disciplined. This is the end proposed by Divine revelation: men are to be made wise unto salvation, and then to be brought under the yoke of obedience. He who is not conformed to God's word shall not enter into Christ's kingdom.
Albert Barnes: Notes on the Bible - 1834
105:45: That they might observe his statutes, and keep his laws - The end - the design - of all this was that they might be an obedient people. This was the purpose of all his interventions in their behalf; and their obligation to obedience was enforced and measured by what he had done. The same is true in regard to his people now.
Praise ye the Lord - Hebrew, Hallelu-jah. See Psa 104:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
105:45: That: Deu 4:40, Deu 5:33, Deu 6:1, Deu 6:2, Deu 6:21-25; Eze 36:24-28; Eph 2:8-10; Tit 2:14
Praise ye the Lord: Heb. Hallelujah, Psa 106:1, Psa 150:1 *marg. Rev 19:3, Rev 19:4
Geneva 1599
105:45 That they might (z) observe his statutes, and keep his laws. Praise ye the LORD.
(z) This is the reason why God preserves his Church, because they should worship and call on him in this world.
John Gill
105:45 That they might observe his statutes, and keep his laws,.... All this the Lord did for them, to engage them by his goodness to them to observe the statutes he appointed them, and the laws he gave them; the contrary to which the Canaanites had done, which caused him to cast them out of the land; but on these his people he heaped benefits, thereby to influence them to a cheerful obedience to his will; and this was all he required of them, and the least that they could do, being so highly favoured by him. And this is the end of our spiritual and eternal redemption by Christ, and of our effectual calling by his grace and Spirit, that we be zealous of good works; live unto righteousness, live to him that died for us; glorify him with our bodies and spirits, which are his; and be holy in all manner of conversation.
Praise ye the Lord, all the Israelites ought to have done so, upon the remembrance of the manifold instances of the divine goodness to them, recorded in this psalm; and so the spiritual Israel of God ought to praise him for their redemption by Christ, out of a worse than Egyptian bondage, the bondage of sin, Satan, and the law; and for their calling into liberty, and to marvellous light; for their meetness for heaven, and right unto it; they should praise him now with joyful lips, as they will in the other world to all eternity.