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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вся серия последующих псалмов, начиная с 112: и кончая 116, представляет связное содержание и раскрытие одной и той же темы, это - водительство Богом еврейского народа, в чем писатель почерпает силы и уверенность, что и настоящая его молитва, к которой он призывает весь народ, будет Господом услышана и Он поможет им при настоящих тяжелых обстоятельствах (112: и 113: псалмы), что действительно и исполнилось, почему песнь автора переходит в хвалебно-благодарственный гимн (псалмы 114-116). Указанное здесь содержание псалмов очень подходит ко времени после возвращения из вавилонского плена, когда евреи приступили к построению второго храма и здесь встречали противодействие со стороны самарян, интриговавших пред персидским двором. Эта интрига была раскрыта и обличена, и дело построения храма и восстановления Иерусалима закончилось. Поэтому-то первые псалмы, в соответствие с обстоятельствами их происхождения, отличаются просительным содержанием, а вторые, по устранении препятствий, уже благодарственным, т. е. время написания псалмов нужно относить к эпохе деятельности Неемии.

Сто двенадцатым псалмом у евреев начинается галлел (т. е. аллилуйные псалмы), обнимающий псалмы 112-117: и употреблявшийся при богослужении в новомесячие. Он же употреблялся на пасхальной еврейской вечери, причем делился на две части - первая (112: Пс и 113, 1-8: ст.) при начале вечери, а вторая (Пс 113, 8: ст. - 117: Пс) при конце ее.

Рабы Господа, прославляйте Его имя всегда и по всей земле (1-3). Господь главенствует над всеми народами. С неба, места Своего обитания, Он призирает на землю, чтобы возвысить нищего из праха и посадить его с князьями, чтоб дать неплодной радоваться о своих детях (4-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm begins and ends with "Hallelujah;" for, as many others, it is designed to promote the great and good work of praising God. I. We are here called upon and urged to praise God, ver. 1-3. II. We are here furnished with matter for praise, and words are put into our mouths, in singing which we must with holy fear and love give to God the glory of, 1. The elevations of his glory and greatness, ver. 4, 5. 2. The condescensions of his grace and goodness (ver. 6-9), which very much illustrate one another, that we may be duly affected with both.
Adam Clarke: Commentary on the Bible - 1831
An exhortation to bless God for his own excellencies, Psa 113:1-6; and for his great mercy to the poor and necessitous, Psa 113:7-9.
Psa 113:1-9, Psa 114:1-8, 115, 116, Psa 117:1-2, and 118, form the great Hallel, and were sung by the Jews on their most solemn festivals, and particularly at the passover. To these reference is made by the evangelists, Mat 26:30, and Mar 14:26, there called the hymn which Jesus and his disciples sung at the passover, for the whole of the Psalms were considered as one grand hymn or thanksgiving. It was probably composed after the return from the captivity. It has no title but Hallelujah in the Hebrew and ancient Versions.
Albert Barnes: Notes on the Bible - 1834
113:0: The author of this psalm, as of those which immediately precede it, is unknown. It is very general in its character, and has no allusion to any circumstances by which one could determine the name of the author, or the occasion on which it was written. In connection with the five following psalms, it constitutes what was known among the Hebrews as the "Hallel'; that is, the song of praise, sung on great occasions, at the annual festivals, and especially at the Passover and the Feast of tabernacles. Buxtorf, Lexicon. Tal., p. 613, et al.
This psalm, which is expressive of the majesty of God, as having a claim to universal praise, consists essentially of two parts:
I. The general statement that God is to be praised, and a call on all to engage in that service, Psa 113:1-3. II. Reasons why he should be praised, Psa 113:4-9.
(1) he is exalted above all nations, Psa 113:4;
(2) None can be compared with him, Psa 113:5;
(3) he is condescending, and looks with interest on the things in heaven and on earth, Psa 113:6;
(4) He exalts the poor to positions of honor and influence, Psa 113:7-8;
(5) He constitutes and appoints families, with all that is tender and joyous in the domestic relation, Psa 113:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 113:1, An exhortation to praise God for his excellency; Psa 113:6, for his mercy.
Carl Friedrich Keil and Franz Delitzsch

Hallelujah to Him Who Raiseth Out of Low Estate
With this Psalm begins the Hallel, which is recited at the three great feasts, at the feast of the Dedication (Chanucca) and at the new moons, and not on New Year's day and the day of Atonement, because a cheerful song of praise does not harmonize with the mournful solemnity of these days. And they are recited only in fragments during the last days of the Passover, for "my creatures, saith the Holy One, blessed be He, were drowned in the sea, and ought ye to break out into songs of rejoicing?" In the family celebration of the Passover night it is divided into two parts, the one half, Ps 113:1-9, Ps 114:1-8, being sung before the repast, before the emptying of the second festal cup, and the other half, Ps 115:1, after the repast, after the filling of the fourth cup, to which the humnee'santes (Mt 26:30; Mk 14:26) after the institution of the Lord's Supper, which was connected with the fourth festal cup, may refer. Paulus Burgensis styles Ps 113:1 Alleluja Judaeorum magnum. This designation is also frequently found elsewhere. But according to the prevailing custom, Ps 113:1, and more particularly Ps 115:1, are called only Hallel, and Ps 136, with its "for His mercy endureth for ever" repeated twenty-six times, bears the name of "the Great Hallel" (הלּל הגּדול).
(Note: Vid., the tractate Sofrim, xviii. 2. Apart from the new moons, at which the recitation of the Hallel κατ ̓ ἐξοχήν, i.e., Psalms 113-118, is only according to custom (מנהג), not according to the law, the Hallel was recited eighteen times a year during the continuance of the Temple (and in Palestine even in the present day), viz., once at the Passover, once at Shabuoth, eight times at Succoth, eight times at Chanucca (the feast of the Dedication); and now in the Exile twenty-one times, because the Passover and Succoth have received two feast-days and Shabuoth one as an addition, viz., twice at the Passover, twice at Shabuoth, nine times at Succoth. Instead of Hallel absolutely we also find the appellation "the Egyptian Hallel" (הלּל המּצרי) for Psalms 113-118. The ancient ritual only makes a distinction between this (Egyptian) Hallel and the Great Hallel, Ps 136 (see there).)
A heaping up, without example elsewhere, of the so-called Chirek compaginis is peculiar to Ps 113:1-9. Gesenius and others call the connecting vowels i and o (in proper names also u) the remains of old case terminations; with the former the Arabic genitive termination is compared, and with the latter the Arabic nominative termination. But in opposition to this it has been rightly observed, that this i and o are not attached to the dependent word (the genitive), but to the governing word. According to the more probable view of Ewald, 211, i and o are equivalent connecting vowels which mark the relation of the genitive case, and are to be explained from the original oneness of the Semitic and Indo-Germanic languages.
The i is found most frequently appended to the first member of the stat. constr., and both to the masc., viz., in Deut 33:16; Zech 11:17 (perhaps twice, vid., Khler in loc.), and to the femin., viz., in Gen 31:39; Ps 110:4; Is 1:21. Lev 26:42; Ps 116:1 hardly belong here. Then this i is also frequently found when the second member of the stat. constr. has a preposition, and this preposition is consequently in process of being resolved: Gen 49:11; Ex 15:6, Obad 1:3 (Jer 49:16), Hos 10:11; Lam 1:1; Ps 123:1, and perhaps Song 1:9. Also in the Chethb, Jer 22:23; Jer 51:13; Ezek 27:3. Thirdly, where a word stands between the two notions that belong together according to the genitival relation, and the stat. construct. is consequently really resolved: Ps 101:5; Is 22:16; Mic 7:14. It is the same i which is found in a great many proper names, both Israelitish, e.g., Gamaliel (benefit of God), and Phoenician, e.g., Melchizedek, Hanniba‛al (the favour of Baal), and is also added to many Hebrew prepositions, like בּלתּי (where the i however can, according to the context, also be a pronominal suffix), זוּלתי (where i can likewise be a suffix), מנּי (poetical). In אפסי, on the other hand, the i is always a suffix. The tone of the i only retreats in accordance with rhythmical rule (vid., Ps 110:4), otherwise i is always accented. Ps 112:8 shows how our Ps 113:1-9 in particular delights in this ancient i, where it is even affixed to the infinitive as an ornament, a thing which occurs nowhere else, so that להושׁיבי excites the suspicion of being written in error for להושׁיבו.
Among those things which make God worthy to be praised the Psalm gives prominence to the condescension of the infinitely exalted One towards the lowly one. It is the lowliness of God lowering itself fro the exaltation of the lowly which performs its utmost in the work of redemption. Thus it becomes explicable that Mary in her Magnificat breaks forth into the same strain with the song of Hannah (1 Sam. 2) and this Psalm.
John Gill
INTRODUCTION TO PSALM 113
With this psalm begins the great "Hallel", which ends with Psalm 118; and was used to be sung at the Jewish festivals, particularly at the feast of tabernacles and of the passover; and is thought by some to be the hymn sung by Christ and his apostles, after the celebration of the Lord's supper; in which there are many things pertinent to that occasion as well as to the above feasts. This psalm is a song of praise for redemption by Christ, to be sung in Gospel times, when the name of the Lord should be known among all nations, from the rising to the setting sun. It is thought by some to be an abridgment of the song of Hannah, 1Kings 2:1, there is an agreement.
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112:0112:0 Аллилуия.
112:1 αλληλουια αλληλουια haleluyah αἰνεῖτε αινεω sing praise παῖδες παις child; boy κύριον κυριος lord; master αἰνεῖτε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master
112:1 הַ֥לְלוּ hˌallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord אַשְׁרֵי־ ʔašrê- אֶשֶׁר happiness אִ֭ישׁ ˈʔîš אִישׁ man יָרֵ֣א yārˈē ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ֝ ˈbᵊ בְּ in מִצְוֹתָ֗יו miṣwōṯˈāʸw מִצְוָה commandment חָפֵ֥ץ ḥāfˌēṣ חפץ desire מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
112:1. alleluia laudate servi Dominum laudate nomen DominiPraise the Lord, ye children: praise ye the name of the Lord.
1. Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.
KJV Chapter [113] [1] Praise ye the LORD:

112:0 Аллилуия.
112:1
αλληλουια αλληλουια haleluyah
αἰνεῖτε αινεω sing praise
παῖδες παις child; boy
κύριον κυριος lord; master
αἰνεῖτε αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
112:1
הַ֥לְלוּ hˌallû הלל praise
יָ֨הּ׀ yˌāh יָהּ the Lord
אַשְׁרֵי־ ʔašrê- אֶשֶׁר happiness
אִ֭ישׁ ˈʔîš אִישׁ man
יָרֵ֣א yārˈē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בְּ֝ ˈbᵊ בְּ in
מִצְוֹתָ֗יו miṣwōṯˈāʸw מִצְוָה commandment
חָפֵ֥ץ ḥāfˌēṣ חפץ desire
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
112:1. alleluia laudate servi Dominum laudate nomen Domini
Praise the Lord, ye children: praise ye the name of the Lord.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Рабы Господни, хвалите имя Господне". Приглашаются к чествованию и восхвалению Господа только Его рабы, верующие в Него и исполняющие Его волю люди, так как всякий другой своими нечистыми устами только оскорбляет Высочайшее семейство и недостоин и не может достойно восхвалять Его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD. 2 Blessed be the name of the LORD from this time forth and for evermore. 3 From the rising of the sun unto the going down of the same the LORD's name is to be praised. 4 The LORD is high above all nations, and his glory above the heavens. 5 Who is like unto the LORD our God, who dwelleth on high, 6 Who humbleth himself to behold the things that are in heaven, and in the earth! 7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; 8 That he may set him with princes, even with the princes of his people. 9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.
In this psalm,
I. We are extorted to give glory to God, to give him the glory due to his name.
1. The invitation is very pressing: praise you the Lord, and again and again, Praise him, praise him; blessed be his name, for it is to be praised, v. 1-3. This intimates, (1.) That it is a necessary and most excellent duty, greatly pleasing to God, and has a large room in religion. (2.) That it is a duty we should much abound in, in which we should be frequently employed and greatly enlarged. (3.) That it is work which we are very backward to, and which we need to be engaged and excited to by precept upon precept and line upon line. (4.) That those who are much in praising God themselves will court others to it, both because they find the weight of the work, and that there is need of all the help they can fetch in (there is employment for all hearts, all hands, and all little enough), and because they find the pleasure of it, which they wish all their friends may share in.
2. The invitation is very extensive. Observe, (1.) From whom God has praise--from his own people; they are here called upon to praise God, as those that will answer the call: Praise, O you servants of the Lord! They have most reason to praise him; for those that attend him as his servants know him best and receive most of his favours. And it is their business to praise him; that is the work required of them as his servants: it is easy pleasant work to speak well of their Master, and do him what honour they can; if they do not, who should? Some understand it of the Levites; but, if so, all Christians are a royal priesthood, to show forth the praises of him that has called them, 1 Pet. ii. 9. The angels are the servants of the Lord; they need not be called upon by us to praise God, yet it is a comfort to us that they do praise him, and that they praise him better than we can. (2.) From whom he ought to have praise. [1.] From all ages (v. 2) --from this time forth for evermore. Let not this work die with us, but let us be doing it in a better world, and let those that come after us be doing it in this. Let not our seed degenerate, but let God be praised through all the generations of time, and not in this only. We must bless the Lord in our day, by saying, with the psalmist, Blessed be his name now and always. [2.] From all places--from the rising of the sun to the going down of the same, that is, throughout the habitable world. Let all that enjoy the benefit of the sun rising (and those that do so must count upon it that the sun will set) give thanks for that light to the Father of lights. God's name is to be praised; it ought to be praised by all nations; for in every place, from east to west, there appear the manifest proofs and products of his wisdom, power, and goodness; and it is to be lamented that so great a part of mankind are ignorant of him, and give that praise to others which is due to him alone. But perhaps there is more in it; as the former verse gave us a glimpse of the kingdom of glory, intimating that God's name shall be blessed for ever (when time shall be no more that praise shall be the work of heaven), so this verse gives us a glimpse of the kingdom of grace in the gospel-dispensation of it. When the church shall no longer be confined to the Jewish nation, but shall spread itself all the world over, when in every place spiritual incense shall be offered to our God (Mal. i. 11), then from the rising to the setting of the sun the Lord's name shall be praised by some in all countries.
II. We are here directed what to give him the glory of.
1. Let us look up with an eye of faith, and see how high his glory is in the upper world, and mention that to his praise, v. 4, 5. We are, in our praises, to exalt his name, for he is high, his glory is high. (1.) High above all nations, their kings though ever so pompous, their people though ever so numerous. Whether it be true of an earthly king or no that though he is major singulis--greater than individuals, he is minor universis--less than the whole, we will not dispute; but we are sure it is not true of the King of kings. Put all the nations together, and he is above them all; they are before him as the drop of the bucket and the small dust of the balance, Isa. lx. 15, 17. Let all nations think and speak highly of God, for he is high above them all. (2.) High above the heavens; the throne of his glory is in the highest heavens, which should raise our hearts in praising him, Lam. iii. 41. His glory is above the heavens, that is, above the angels; he is above what they are, for their brightness is nothing to his,--above what they do, for they are under his command and do his pleasure,--and above what even they can speak him to be. He is exalted above all blessing and praise, not only all ours, but all theirs. We must therefore say, with holy admiration, Who is like unto the Lord our God? who of all the princes and potentates of the earth? who of all the bright and blessed spirits above? None can equal him, none dare compare with him. God is to be praised as transcendently, incomparably, and infinitely great; for he dwells on high, and from on high sees all, and rules all, and justly attracts all praise to himself.
2. Let us look around with an eye of observation, and see how extensive his goodness is in the lower world, and mention that to his praise. He is a God who exalts himself to dwell, who humbles himself in heaven, and in earth. Some think there is a transposition, He exalts himself to dwell in heaven, he humbles himself to behold on earth; but the sense is plain enough as we take it, only observe, God is said to exalt himself and to humble himself, both are his own act and deed; as he is self-existent, so he is both the fountain of his own honour and the spring of his own grace; God's condescending goodness appears,
(1.) In the cognizance he takes of the world below him. His glory is above the nations and above the heavens, and yet neither is neglected by him. God is great, yet he despises not any, Job xxxvi. 5. He humbles himself to behold all his creatures, all his subjects, though he is infinitely above them. Considering the infinite perfection, sufficiency, and felicity of the divine nature, it must be acknowledged as an act of wonderful condescension that God is pleased to take into the thoughts of his eternal counsel, and into the hand of his universal Providence, both the armies of heaven and the inhabitants of the earth (Dan. iv. 35); even in this dominion he humbles himself. [1.] It is condescension in him to behold the things in heaven, to support the beings, direct the motions, and accept the praises and services, of the angels themselves; for he needs them not, nor is benefited by them. [2.] Much more is it condescension in him to behold the things that are in the earth, to visit the sons of men, and regard them, to order and overrule their affairs, and to take notice of what they say and do, that he may fill the earth with his goodness, and so set us an example of stooping to do good, of taking notice of, and concerning ourselves about, our inferiors. If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might seek and save those that were lost! Herein indeed he humbled himself.
(2.) In the particular favour he sometimes shows to the least and lowest of the inhabitants of this meaner lower world. He not only beholds the great things in the earth, but the meanest, and those things which great men commonly overlook. Not does he merely behold them, but does wonders for them, and things that are very surprising, out of the common road of providence and chain of causes, which shows that the world is governed, not by a course of nature, for that would always run in the same channel, but by a God of nature, who delights in doing things we looked not for. [1.] Those that have been long despicable are sometimes, on a sudden, made honourable (v. 7, 8): He raises up the poor out of the dust, that he may set him with princes. First, Thus God does sometimes magnify himself, and his own wisdom, power, and sovereignty. When he has some great work to do he chooses to employ those in it that were least likely, and least thought of for it by themselves or others, to the highest post of honour: Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep; the apostles are sent from fishing to be fishers of men. The treasure of the gospel is put into earthen vessels, and the weak and foolish ones of the world are pitched upon to be preachers of it, to confound the wise and mighty (1 Cor. i. 27, 28), that the excellency of the power may be of God, and all may see that promotion comes from him. Secondly, Thus God does sometimes reward the eminent piety and patience of his people who have long groaned under the burden of poverty and disgrace. When Joseph's virtue was tried and manifested he was raised from the prison-dust and set with princes. Those that are wise will observe such returns of Providence, and will understand by them the loving-kindness of the Lord. Some have applied this to the work of redemption by Jesus Christ, and not unfitly; for through him poor fallen men are raised out of the dust (one of the Jewish rabbies applies it to the resurrection of the dead), nay, out of the dunghill of sin, and set among princes, among angels, those princes of his people. Hannah had sung to this purport, 1 Sam. ii. 6-8. [2.] Those that have been long barren are sometimes, on a sudden, made fruitful, v. 9. This may look back to Sarah and Rebecca, Rachel, Hannah, and Samson's mother, or forward to Elizabeth; and many such instances there have been, in which God has looked on the affliction of his handmaids and taken away their reproach. He makes the barren woman to keep house, not only builds up the family, but thereby finds the heads of the family something to do. Note, Those that have the comfort of a family must take the care of it; bearing children and guiding the house are put together, 1 Tim. v. 14. When God sets the barren in a family he expects that she should look well to the ways of her household, Prov. xxxi. 27. She is said to be a joyful mother of children, not only because, even in common cases, the pain is forgotten, for joy that a man-child is born into the world, but there is particular joy when a child is born to those that have been long childless (as Luke i. 14) and therefore there ought to be particular thanksgiving. Praise you the Lord. Yet, in this case, rejoice with trembling; for, though the sorrowful mother be made joyful, the joyful mother may be made sorrowful again, if the children be either removed from her or embittered to her. This, therefore, may be applied to the gospel-church among the Gentiles (the building of which is illustrated by this similitude, Isa. liv. 1, Sing, O barren! thou that didst not bear, and Gal. iv. 27), for which we, who, being sinners of the Gentiles, are children of the desolate, have reason to say, Praise you the Lord.
Adam Clarke: Commentary on the Bible - 1831
113:1: Praise, O ye servants - Probably an address to the Levites. The Anglo-Saxon has praise the Lord, ye knaves. Knapa or knave signified among our ancestors a servant; sometimes a male, a young man.
Albert Barnes: Notes on the Bible - 1834
113:1: Praise ye the Lord - Margin, as in Hebrew, "Hallelujah." See the notes at Psa 106:1.
Praise, O ye servants of the Lord - You who profess to serve and obey him; who acknowledge him as your God. In the original this is also the word "Hallelu," הללוּ halelû.
Praise the name of the Lord - Still the same word "Hallelu." The name of the Lord is put here, as it is often, for the Lord himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:1: (Title), This and the following five Psalms form what is called by the Hebrews the great Hallel, or praise; which was sung on their most solemn festivals, and particularly after the celebration of the Passover. (See Mat 26:30. Mar 14:26.) This and the following were probably composed after the return from the captivity.
Praise ye the Lord: Heb. Hallelujah, Psa 112:1
O: Psa 33:1, Psa 33:2, Psa 103:20, Psa 103:21, Psa 134:1, Psa 135:1-3, Psa 135:20, Psa 145:10; Eph 5:19, Eph 5:20; Rev 19:5
Carl Friedrich Keil and Franz Delitzsch
113:1
The call, not limited by any addition as in Ps 134:1, or eve, after the manner of Ps 103:20., extended over the earth, is given to the whole of the true Israel that corresponds to its election by grace and is faithful to its mission; and its designation by "servants of Jahve" (Ps 69:37, cf. Ps 34:23), or even "servant of Jahve" (Ps 136:22), has come into vogue more especially through the second part of Isaiah. This Israel is called upon to praise Jahve; for the praise and celebration of His Name, i.e., of His nature, which is disclosed by means of its manifestation, is a principal element, yea, the proper ground and aim, of the service, and shall finally become that which fills all time and all space. מהלּל laudatum (est), is equivalent to ἀινετόν, laudabile (lxx, Vulgate), and this does not differ greatly from laudetur. The predictive interpretation laudabitur is opposed to the context (cf. moreover Kφhler on Mal 1:11).
Geneva 1599
113:1 Praise ye the LORD. (a) Praise, O ye servants of the LORD, praise the name of the LORD.
(a) By this often repetition he stirs up our cold dullness to praise God, seeing his works are so wonderful, and that we are created for the same cause.
John Gill
113:1 Praise ye the Lord,.... Or, "hallelujah". This is the title of the psalm, as in the two preceding, and directs to the principal matter of it.
Praise, O ye servants of the Lord; meaning not the angels, nor all men, nor the priests and Levites only; but all the saints, who are a holy priesthood, to offer up spiritual sacrifices to God; who are servants, not of sin, nor of Satan, nor of men, but of God and Christ; and who serve the Lord willingly and cheerfully, with much pleasure and delight, in righteousness and holiness, with reverence and godly fear, and without trusting to and depending on their service for salvation: and one principal branch of their service is praise, especially under the Gospel dispensation; in which all legal sacrifices are abolished, and the sacrifice of praise is continued; and which is pleasant and delightful work, and yet there is a backwardness to it; and therefore there is need of such an exhortation to excite unto it, and to repeat it, as follows:
praise the name of the Lord; not any particular name, as Jehovah; but him himself, and the perfections of his nature; his holiness, justice, truth, faithfulness, power, goodness, grace and mercy. The repetition of the exhortation denotes either the abundance of praise to be given to the Lord, or the constancy and continuance of it; which ought to be done at all times, every day, since his mercies are new every morning. Some have thought the threefold repetition respects the trinity of Persons, who are each to be praised, as in Num 6:24, but this is doubtful, and perhaps not sufficient to build such a doctrine on; and especially since the first of these exhortations is the title of the psalm: however, this is a certain truth, that Jehovah, Father, Son, and Spirit, are to be praised.
Robert Jamieson, A. R. Fausset and David Brown
113:1 God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn. (Ps 113:1-9)
Earnestness and zeal are denoted by the emphatic repetitions.
servants of the Lord--or, all the people of God.
name of the Lord--perfections (Ps 5:11; Ps 111:9).
112:1112:1: Օրհնեցէ՛ք մանկունք զՏէր, եւ օրհնեցէ՛ք զանուն Տեառն։
1 Օրհնեցէ՛ք Տիրոջը, երիտասարդնե՛ր, օրհնեցէ՛ք անունը Տիրոջ:
1 Օրհնեցէ՛ք, ո՛վ Տէրոջը ծառաներ, Օրհնեցէ՛ք Տէրոջը անունը,
Օրհնեցէք, [672]մանկունք, զՏէր, եւ`` օրհնեցէք զանուն Տեառն:

112:1: Օրհնեցէ՛ք մանկունք զՏէր, եւ օրհնեցէ՛ք զանուն Տեառն։
1 Օրհնեցէ՛ք Տիրոջը, երիտասարդնե՛ր, օրհնեցէ՛ք անունը Տիրոջ:
1 Օրհնեցէ՛ք, ո՛վ Տէրոջը ծառաներ, Օրհնեցէ՛ք Տէրոջը անունը,
zohrab-1805▾ eastern-1994▾ western am▾
112:1112:1 Хвалите, рабы Господни, хвалите имя Господне.
112:2 εἴη ειμι be τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master εὐλογημένον ευλογεω commend; acclaim ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
112:2 גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous בָּ֭ ˈbā בְּ in † הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth יִהְיֶ֣ה yihyˈeh היה be זַרְעֹ֑ו zarʕˈô זֶרַע seed דֹּ֭ור ˈdôr דֹּור generation יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right יְבֹרָֽךְ׃ yᵊvōrˈāḵ ברך bless
112:2. sit nomen Domini benedictum amodo et usque in aeternumBlessed be the name of the Lord, from henceforth now and for ever.
2. Blessed be the name of the LORD from this time forth and for evermore.
Praise, O ye servants of the LORD, praise the name of the LORD:

112:1 Хвалите, рабы Господни, хвалите имя Господне.
112:2
εἴη ειμι be
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
εὐλογημένον ευλογεω commend; acclaim
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
112:2
גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous
בָּ֭ ˈbā בְּ in
הַ the
אָרֶץ ʔārˌeṣ אֶרֶץ earth
יִהְיֶ֣ה yihyˈeh היה be
זַרְעֹ֑ו zarʕˈô זֶרַע seed
דֹּ֭ור ˈdôr דֹּור generation
יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right
יְבֹרָֽךְ׃ yᵊvōrˈāḵ ברך bless
112:2. sit nomen Domini benedictum amodo et usque in aeternum
Blessed be the name of the Lord, from henceforth now and for ever.
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Albert Barnes: Notes on the Bible - 1834
113:2: Blessed be the name of the Lord - Blessed be the Lord; or; Let the name of the Lord be blessed.
From this time forth and for evermore - Now and foRev_er. He is worthy of praise now, and he ever will be. What he is now, he will always continue to be; and as praise is proper now, it will be foRev_er and ever. An eternal God has claims to eternal praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:2: Psa 41:13, Psa 106:48; Ch1 16:36, Ch1 29:10-13; Dan 2:20; Eph 3:21; Rev 5:13
John Gill
113:2 Blessed be the name of the Lord,.... Some prefix the word "saying", as directing to the matter and manner of praising the Lord, and to express themselves thus; "let the name of the Lord be blessed"; honoured, glorified, spoken well of.
From this time forth and for evermore; from the beginning of time, or as soon as time began, the Lord's name was to be praised, and was praised by the holy angels, who were present at laying the foundation of the earth, Job 38:4, and all the works of the Lord, in their way, have praised him ever since. Here it may respect the time of penning this psalm, or the time when the persons called upon commenced the servants of the Lord, the time of their conversion; a time of love, life, light, and deliverance, and therefore a time to begin to praise the Lord: or the whole time of the Gospel dispensation, to which this psalm refers; the accepted time and day of salvation, and of the Gentiles glorifying God for his mercy; in which the Lord is to be and is praised, as he will be to all eternity, by angels and glorified saints.
112:2112:2: Եղիցի անուն Տեառն օրհնեալ, յայսմ հետէ մինչեւ յաւիտեան։
2 Թող Տիրոջ անունն օրհնեալ լինի այսուհետեւ մինչեւ յաւիտեան:
2 Օրհնեալ ըլլայ Տէրոջը անունը Ասկէ յետոյ մինչեւ յաւիտեան։
Եղիցի անուն Տեառն օրհնեալ, յայսմ հետէ մինչեւ յաւիտեան:

112:2: Եղիցի անուն Տեառն օրհնեալ, յայսմ հետէ մինչեւ յաւիտեան։
2 Թող Տիրոջ անունն օրհնեալ լինի այսուհետեւ մինչեւ յաւիտեան:
2 Օրհնեալ ըլլայ Տէրոջը անունը Ասկէ յետոյ մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
112:2112:2 Да будет имя Господне благословенно отныне и вовек.
112:3 ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun μέχρι μεχρι up to; as far as δυσμῶν δυσμη sunset; west αἰνεῖτε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master
112:3 הֹון־ hôn- הֹון abundance וָ wā וְ and עֹ֥שֶׁר ʕˌōšer עֹשֶׁר riches בְּ bᵊ בְּ in בֵיתֹ֑ו vêṯˈô בַּיִת house וְ֝ ˈw וְ and צִדְקָתֹ֗ו ṣiḏqāṯˈô צְדָקָה justice עֹמֶ֥דֶת ʕōmˌeḏeṯ עמד stand לָ lā לְ to עַֽד׃ ʕˈaḏ עַד future
112:3. ab ortu solis usque ad occasum eius laudabile nomen DominiFrom the rising of the sun unto the going down of the same, the name of the Lord is worthy of praise.
3. From the rising of the sun unto the going down of the same the LORD’S name is to be praised.
Blessed be the name of the LORD from this time forth and for evermore:

112:2 Да будет имя Господне благословенно отныне и вовек.
112:3
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
ἡλίου ηλιος sun
μέχρι μεχρι up to; as far as
δυσμῶν δυσμη sunset; west
αἰνεῖτε αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
112:3
הֹון־ hôn- הֹון abundance
וָ וְ and
עֹ֥שֶׁר ʕˌōšer עֹשֶׁר riches
בְּ bᵊ בְּ in
בֵיתֹ֑ו vêṯˈô בַּיִת house
וְ֝ ˈw וְ and
צִדְקָתֹ֗ו ṣiḏqāṯˈô צְדָקָה justice
עֹמֶ֥דֶת ʕōmˌeḏeṯ עמד stand
לָ לְ to
עַֽד׃ ʕˈaḏ עַד future
112:3. ab ortu solis usque ad occasum eius laudabile nomen Domini
From the rising of the sun unto the going down of the same, the name of the Lord is worthy of praise.
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
113:3: From the rising of the sun - From morning to evening be always employed in the work. Or it may be a call on all mankind to praise God for his innumerable mercies to the human race. Praise him from one end of the world unto the other. And therefore the psalmist adds,
Albert Barnes: Notes on the Bible - 1834
113:3: From the rising of the sun ... - From the farthest east to the farthest west - the sun in its rising and setting being the remotest object that we see in the horizon.
The Lord's name is to be praised - This does not mean that it "will" be - though that is true; but that it "ought" to be - that it is worthy of universal praise. All people in the east and in the west - everywhere - "should" praise and adore that name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:3: Psa 72:11, Psa 72:17-19, Psa 86:9; Isa 24:16, Isa 42:10-12, Isa 49:13, Isa 59:19; Hab 2:14; Mal 1:11; Rom 15:9, Rom 15:10; Rev 11:15
John Gill
113:3 From the rising of the sun unto the going down of the same,.... Meaning not from morning tonight; for it designs not time, but place, even all the space from east to west, or that lies between the rising and setting sun; even all nations, and the inhabitants of them; and who ought to praise the Lord for the rising sun, and the benefit and advantages of it; and yet many of them have worshipped the sun, and served the creature more than and besides the Creator. All within this compass are the creatures of God, and the care of his providence, and therefore are bound to praise him and yet he has had this tribute due unto him but from a few. Here it respects Gospel times, when the Gospel should be sent into all the world; and many should be called from the east and west, from the north and south, and fear the Lord and worship him, and offer a pure offering of praise unto him; and his name be great among the Gentiles, from the rising of the sun to the going down of the same, Mal 1:11. For within this wide space
the Lord's name is to be praised; it ought to be, though it is not; and ere long it will be, when all nations shall come and worship before him, Rev_ 15:3.
Robert Jamieson, A. R. Fausset and David Brown
113:3 From the rising, &c.--all the world.
112:3112:3: Յարեւելից մինչ ՚ի մուտս արեւու, օրհնեալ է անուն Տեառն[7500]։ [7500] Ոմանք.Տեսանէ յերկինս եւ յերկրի։
3 Արեւելքից մինչեւ արեւմուտք օրհնեալ լինի անունը Տիրոջ:
3 Արեւելքէն մինչեւ արեւմուտք Օրհնեա՛լ ըլլայ Տէրոջը անունը։
Յարեւելից մինչեւ ի մուտս արեւու օրհնեալ է անուն Տեառն:

112:3: Յարեւելից մինչ ՚ի մուտս արեւու, օրհնեալ է անուն Տեառն[7500]։
[7500] Ոմանք.Տեսանէ յերկինս եւ յերկրի։
3 Արեւելքից մինչեւ արեւմուտք օրհնեալ լինի անունը Տիրոջ:
3 Արեւելքէն մինչեւ արեւմուտք Օրհնեա՛լ ըլլայ Տէրոջը անունը։
zohrab-1805▾ eastern-1994▾ western am▾
112:3112:3 От восхода солнца до запада {да будет} прославляемо имя Господне.
112:4 ὑψηλὸς υψηλος high; lofty ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὁ ο the κύριος κυριος lord; master ἐπὶ επι in; on τοὺς ο the οὐρανοὺς ουρανος sky; heaven ἡ ο the δόξα δοξα glory αὐτοῦ αυτος he; him
112:4 זָ֘רַ֤ח zˈārˈaḥ זרח flash up בַּ ba בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness אֹ֖ור ʔˌôr אֹור light לַ la לְ to † הַ the יְשָׁרִ֑ים yᵊšārˈîm יָשָׁר right חַנּ֖וּן ḥannˌûn חַנּוּן gracious וְ wᵊ וְ and רַח֣וּם raḥˈûm רַחוּם compassionate וְ wᵊ וְ and צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
112:4. excelsus super omnes gentes Dominus super caelum gloria eiusThe Lord is high above all nations; and his glory above the heavens.
4. The LORD is high above all nations, and his glory above the heavens.
From the rising of the sun unto the going down of the same the LORD' S name [is] to be praised:

112:3 От восхода солнца до запада {да будет} прославляемо имя Господне.
112:4
ὑψηλὸς υψηλος high; lofty
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ο the
κύριος κυριος lord; master
ἐπὶ επι in; on
τοὺς ο the
οὐρανοὺς ουρανος sky; heaven
ο the
δόξα δοξα glory
αὐτοῦ αυτος he; him
112:4
זָ֘רַ֤ח zˈārˈaḥ זרח flash up
בַּ ba בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
אֹ֖ור ʔˌôr אֹור light
לַ la לְ to
הַ the
יְשָׁרִ֑ים yᵊšārˈîm יָשָׁר right
חַנּ֖וּן ḥannˌûn חַנּוּן gracious
וְ wᵊ וְ and
רַח֣וּם raḥˈûm רַחוּם compassionate
וְ wᵊ וְ and
צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
112:4. excelsus super omnes gentes Dominus super caelum gloria eius
The Lord is high above all nations; and his glory above the heavens.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Высота" Господа над всеми народами означает Его главенство, власть над последними. Ничто в истории жизни этих народов не может совершиться без Его воли.
Adam Clarke: Commentary on the Bible - 1831
113:4: The Lord is high above all nations - He governs all, he provides for all; therefore let all give him praise.
Albert Barnes: Notes on the Bible - 1834
113:4: The Lord is high above all nations - Hebrew, Exalted above all nations is Yahweh. That is, he rules over all nations; he directs their affairs; he is their sovereign king. As a matter of fact, and from the necessity of the case, he is on a throne which is elevated above all the kings and kingdoms of the world. He is the Sovereign not only of one nation, but of all; and it is meet that this should be acknowledged by them all.
And his glory above the heavens - That which renders him glorious. The manifestations of his glorious character are not confined to the earth; they extend to the heavens; they are not confined to the visible heavens; they extend far beyond, in the regions of illimitable space. The universe - the earth and the starry worlds - all are full of the manifestations of his glory; and far beyond the bounds of created things (if they have a boundary), God is there - without limit - the same God - worthy there of universal praise! Who can comprehend such a God? Compare the notes at Psa 8:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:4: high: Psa 97:9, Psa 99:2; Isa 40:15, Isa 40:17, Isa 40:22
his glory: Psa 8:1, Psa 57:10, Psa 57:11; Kg1 8:27; Isa 66:1
Carl Friedrich Keil and Franz Delitzsch
113:4
This praiseworthiness is now confirmed. The opening reminds one of Ps 99:2. Pasek stands between גוים and יהוה in order to keep them apart. The totality of the nations is great, but Jahve is raised above it; the heavens are glorious, but Jahve's glory is exalted above them. It is not to be explained according to Ps 148:13; but according to Ps 57:6, 12, רם belongs to Ps 113:4 too as predicate. He is the incomparable One who has set up His throne in the height, but at the same time directs His gaze deep downwards (expression according to Ges. ֗142, rem. 1) in the heavens and upon earth, i.e., nothing in all the realm of the creatures that are beneath Him escapes His sight, and nothing is so low that it remains unnoticed by Him; on the contrary, it is just that which is lowly, as the following strophe presents to us in a series of portraits so to speak, that is the special object of His regard. The structure of Ps 113:5-6 militates against the construction of "in the heavens and upon the earth" with the interrogatory "who is like unto Jahve our God?" after Deut 3:24.
Geneva 1599
113:4 The LORD [is] high above all (b) nations, [and] his glory above the heavens.
(b) If God's glory shines through all the world, and therefore of all ought to be praised, what great condemnation were it to his people, among whom chiefly it shines, if they should not earnestly extol his Name?
John Gill
113:4 The Lord is high above all nations,.... He is the most High in all the earth; he is higher than the highest; he is King of kings and Lord of lords: all nations are made by him, and are under his government and dominion; he is the Governor among the nations; they are in comparison of him as the drop of a bucket, as the small dust of the balance; as nothing, yea, less than nothing, and vanity. Here it seems to respect the time when the Lord shall be more visibly King over all the earth, and the kingdoms of this world shall be the kingdoms of our Lord and of his Christ, Zech 14:9.
And his glory above the heavens; it is above what the heavens do or can declare; they declare something of it, but not all. Christ, who is the brightness of his Father's glory, is made higher than the heavens, and has ascended far above them; and is above the angels in them, both as to nature, name, office, and place, Heb 1:4.
Robert Jamieson, A. R. Fausset and David Brown
113:4 God's exaltation enhances His condescension;
112:4112:4: Բա՛րձր է ՚ի վերայ ամենայն ազգաց Տէր, եւ յերկինս են փառք նորա։
4 Բարձր է Տէրը բոլոր ազգերից վեր, եւ երկնքում է փառքը նրա:
4 Տէրը բարձր է բոլոր ազգերուն վրայ. Անոր փառքը երկնքէն վեր է։
Բարձր է ի վերայ ամենայն ազգաց Տէր, եւ [673]յերկինս են փառք նորա:

112:4: Բա՛րձր է ՚ի վերայ ամենայն ազգաց Տէր, եւ յերկինս են փառք նորա։
4 Բարձր է Տէրը բոլոր ազգերից վեր, եւ երկնքում է փառքը նրա:
4 Տէրը բարձր է բոլոր ազգերուն վրայ. Անոր փառքը երկնքէն վեր է։
zohrab-1805▾ eastern-1994▾ western am▾
112:4112:4 Высок над всеми народами Господь; над небесами слава Его.
112:5 τίς τις.1 who?; what? ὡς ως.1 as; how κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ὁ ο the ἐν εν in ὑψηλοῖς υψηλος high; lofty κατοικῶν κατοικεω settle
112:5 טֹֽוב־ ṭˈôv- טֹוב good אִ֭ישׁ ˈʔîš אִישׁ man חֹונֵ֣ן ḥônˈēn חנן favour וּ û וְ and מַלְוֶ֑ה malwˈeh לוה borrow יְכַלְכֵּ֖ל yᵊḵalkˌēl כול comprehend דְּבָרָ֣יו dᵊvārˈāʸw דָּבָר word בְּ bᵊ בְּ in מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
112:5. quis ut Dominus Deus noster qui in excelsis habitansWho is as the Lord our God, who dwelleth on high:
5. Who is like unto the LORD our God, that hath his seat on high,
The LORD [is] high above all nations, [and] his glory above the heavens:

112:4 Высок над всеми народами Господь; над небесами слава Его.
112:5
τίς τις.1 who?; what?
ὡς ως.1 as; how
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ο the
ἐν εν in
ὑψηλοῖς υψηλος high; lofty
κατοικῶν κατοικεω settle
112:5
טֹֽוב־ ṭˈôv- טֹוב good
אִ֭ישׁ ˈʔîš אִישׁ man
חֹונֵ֣ן ḥônˈēn חנן favour
וּ û וְ and
מַלְוֶ֑ה malwˈeh לוה borrow
יְכַלְכֵּ֖ל yᵊḵalkˌēl כול comprehend
דְּבָרָ֣יו dᵊvārˈāʸw דָּבָר word
בְּ bᵊ בְּ in
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
112:5. quis ut Dominus Deus noster qui in excelsis habitans
Who is as the Lord our God, who dwelleth on high:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Местом особенного обитания Господа является небо, удаленное от земли на неизмеримое для человека расстояние. Как высоко небо над землею, так неизмеримо высок Господь над всем земным и человеком. Однако Господь не оставляет земли без своего попечения, Он и "призирает на землю", чтобы ниспослать слабому и беспомощному человеку разнообразные блага. В этом - выражение Его необыкновенной милости и любви.
Adam Clarke: Commentary on the Bible - 1831
113:5: Who is like unto the Lord - Those who are highly exalted are generally unapproachable; they are proud and overbearing; or so surrounded with magnificence and flatterers, that to them the poor have no access; but God, though infinitely exalted, humbleth himself to behold even heaven itself, and much more does he humble himself when he condescends to behold earth and her inhabitants; (Psa 113:6). But so does he love his creatures that he rejoices over even the meanest of them to do them good.
Albert Barnes: Notes on the Bible - 1834
113:5: Who is like unto the Lord our God? - Who can be compared with Yahweh our God? See the notes at Isa 40:17-25. The meaning is, that no creature - no idol - can be compared with Yahweh. The remark here has special reference to his attributes as immediately specified - his humbling himself to behold the things in heaven and in earth; his raising up the poor, etc. It is true "in general," in regard to God, that no creature can be compared with him; it is true, in regard to each one of his attributes, that they are far above all created excellence.
Who dwelleth on high - Margin, "exalteth himself to dwell." Literally, "The one making high to sit." The language is applicable to one who is seated on a lofty throne. Compare Psa 8:1. He has his dwelling - his throne - his permanent seat - in the heavens: so high and exalted that it requires infinite condescension to look upon the earth, or even upon the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:5: like: Psa 89:6, Psa 89:8; Exo 15:11; Deu 33:26; Isa 40:18, Isa 40:25, Isa 16:5; Jer 10:6
dwelleth: Heb. exalteth himself to dwell
John Gill
113:5 Who is like unto the Lord our God,.... Among the gods of the nations, as Kimchi; or among the angels of heaven, or among any of the mighty monarchs on earth; there is none like him for the perfections of his nature, for his wisdom, power, truth, and faithfulness; for his holiness, justice, goodness, grace, and mercy; who is eternal, unchangeable, omnipotent, omniscient, and omnipresent; nor for the works of his hands, his works of creation, providence, and grace; none ever did the like: and what makes this reflection the more delightful to truly good men is, that this God is their God; and all this is true of our Immanuel, God with us; who is God over all, and the only Saviour and Redeemer; and there is none in heaven and earth like him, or to be desired besides him.
Who dwelleth on high? in the high and holy place, in the highest heaven, which is his throne; or "who exalteth himself to dwell" (s); so the Targum,
"he exalteth his habitation to dwell,''
suitable to the dignity and the greatness of his majesty; as he is high and above all, so he has fixed his habitation in the highest heavens; as he is self-existent, he is self-exalted, and none can exalt him as himself; he is exalted above all blessing and praise; and if it is an exaltation of him to dwell in the highest heavens, what an exaltation will it be of the saints to dwell with him there, in those mansions in his house which Christ is gone to prepare for them! This clause may be applied to Christ, who, both previous to his humiliation, and after it, dwelt in the highest heavens with his Father, in his bosom, from whence he came down on earth, and whither he is gone again, and is highly exalted there.
(s) "sustollens se ad habitandum", Montanus; "qui se elevat", Pagninus.
112:5112:5: Ո՛վ է որպէս Տէր Աստուած մեր ՚ի բարձունս բնակեալ,
5 Ո՞վ է նման մեր Տէր Աստծուն, որ բնակւում է բարձունքներում:
5 Մեր Տէր Աստուծոյն պէս ո՞վ կայ, Որ բարձրութեան մէջ կը բնակի.
Ո՞վ է որպէս Տէր Աստուած մեր, ի բարձունս բնակեալ:

112:5: Ո՛վ է որպէս Տէր Աստուած մեր ՚ի բարձունս բնակեալ,
5 Ո՞վ է նման մեր Տէր Աստծուն, որ բնակւում է բարձունքներում:
5 Մեր Տէր Աստուծոյն պէս ո՞վ կայ, Որ բարձրութեան մէջ կը բնակի.
zohrab-1805▾ eastern-1994▾ western am▾
112:5112:5 Кто, как Господь, Бог наш, Который, обитая на высоте,
112:6 καὶ και and; even τὰ ο the ταπεινὰ ταπεινος humble ἐφορῶν επειδον look on; have regard ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even ἐν εν in τῇ ο the γῇ γη earth; land
112:6 כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity לֹא־ lō- לֹא not יִמֹּ֑וט yimmˈôṭ מוט totter לְ lᵊ לְ to זֵ֥כֶר zˌēḵer זֵכֶר mention עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity יִהְיֶ֥ה yihyˌeh היה be צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
112:6. humilia respicit in caelo et in terraAnd looketh down on the low things in heaven and in earth?
6. That humbleth himself to behold in heaven and in the earth?
Who [is] like unto the LORD our God, who dwelleth on high:

112:5 Кто, как Господь, Бог наш, Который, обитая на высоте,
112:6
καὶ και and; even
τὰ ο the
ταπεινὰ ταπεινος humble
ἐφορῶν επειδον look on; have regard
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ἐν εν in
τῇ ο the
γῇ γη earth; land
112:6
כִּֽי־ kˈî- כִּי that
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
לֹא־ lō- לֹא not
יִמֹּ֑וט yimmˈôṭ מוט totter
לְ lᵊ לְ to
זֵ֥כֶר zˌēḵer זֵכֶר mention
עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity
יִהְיֶ֥ה yihyˌeh היה be
צַדִּֽיק׃ ṣaddˈîq צַדִּיק just
112:6. humilia respicit in caelo et in terra
And looketh down on the low things in heaven and in earth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
113:6: Who humbleth himself ... - So high that it is necessary he should stoop even to behold the things which seem most lofty to us; and who actually does stoop thus to regard the things which he has made in heaven and on earth.
To behold the things that are in heaven, and in the earth! - More literally, "to look in heaven and in earth." Even to look on heaven, high as it is to us - still more to look on earth, so insignificant as compared with the vast bodies in the heavens - is condescension on the part of God. It requires him to stoop - even to look on the sun - the stars - the distant worlds! Yet he does this. There is not a world which he does not survey constantly; not a creature whose interests he does not regard; not an insect - a flower - an atom - that he does not regard with as much minute attention as though there were nothing else to demand his care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:6: humbleth: Psa 11:4; Job 4:18, Job 15:15; Isa 6:2
in heaven: Bp. Lowth observes that the two members of this line are to be referred severally to the two preceding lines; as if it were, "Who is exalted to dwell in the heavens; and who humbleth himself to inspect the things on earth."
in the earth: Psa 138:6; Isa 57:15, Isa 66:2
John Gill
113:6 Who humbleth himself to behold the things that are in heaven, and in the earth. The persons the highest heavens, the angels whom he upholds in their beings, and admits into his presence; who always behold his face, and he beholds them, delights in their persons, and accepts their services; which, though pure and perfect, it is a condescension in him to do, since they are but creature services, and chargeable with folly and weakness; and who themselves are as nothing in comparison of him, and veil their faces before him; Job 4:18, also glorified saints are continually in his view, and favoured with intimate communion with him: and he humbles himself to look lower than this, and behold the things in the starry heavens, the sun, and moon, and stars; whom he preserves in their being, directs their courses, and continues their influence; brings out their host by number, calls them by their names, and because of his power not one fails: he looks lower still, and beholds the things in the airy heavens; there is not a meteor or cloud that flies, or a wind that blows, but he observes, guides, and directs it; nor a bird in the air but his eye is on it; he feeds the fowls of the air, and not so much as a sparrow falls to the ground without his knowledge and will: and he also humbles himself to behold persons and things on earth, even every beast of the forest, the cattle on a thousand hills, all the fowls of the mountains, and the wild beasts of the field; and their eyes are on him, and he gives them their food in due season; he looks down from heaven and beholds all the children of men, and is the Saviour of them in a providential way; in an especial manner his eye, both of providence and grace, is on his own people, whom he beholds in Christ as fair and comely: and rejoices over them to do them good; and he has respect to their services for his sake, and condescends to dwell on earth with them. This may also be applied to Christ, who humbled himself to look upon the angels in heaven, and take them under his care and protection, be the head of them, and confirm them in that estate in which they were created: and who from all eternity vouchsafed to look with delight upon the sons of men, rejoicing in the habitable parts of the earth, where he knew they would dwell; and in the fulness of time he humbled himself to come down on earth in human nature and dwell among men, and become very man in that nature; made himself of no reputation, and humbled himself so as to become obedient to death, the death of the cross, and be made sin and a curse for his people. This was an humiliation indeed!
John Wesley
113:6 Humbleth - Who is so high, that it is a wonderful condescention in him to take any notice of his heavenly host, and much more of sinful and miserable men upon earth.
112:6112:6: եւ զխոնարհս տեսանէ յերկնից ՚ի յերկիր[7501]։ [7501] Ոմանք.Զնոսա իշխան ընդ իշ՛՛։
6 Նա տեսնում է հեզերին երկնքում ու երկրի վրայ:
6 Որ երկնքի ու երկրի մէջ եղած բաները Տեսնելու համար կը խոնարհի,
[674]եւ զխոնարհս տեսանէ`` յերկինս եւ յերկրի:

112:6: եւ զխոնարհս տեսանէ յերկնից ՚ի յերկիր[7501]։
[7501] Ոմանք.Զնոսա իշխան ընդ իշ՛՛։
6 Նա տեսնում է հեզերին երկնքում ու երկրի վրայ:
6 Որ երկնքի ու երկրի մէջ եղած բաները Տեսնելու համար կը խոնարհի,
zohrab-1805▾ eastern-1994▾ western am▾
112:6112:6 приклоняется, чтобы призирать на небо и на землю;
112:7 ὁ ο the ἐγείρων εγειρω rise; arise ἀπὸ απο from; away γῆς γη earth; land πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even ἀπὸ απο from; away κοπρίας κοπρια dung hill ἀνυψῶν ανυψοω poor
112:7 מִ mi מִן from שְּׁמוּעָ֣ה ššᵊmûʕˈā שְׁמוּעָה report רָ֭עָה ˈrāʕā רַע evil לֹ֣א lˈō לֹא not יִירָ֑א yîrˈā ירא fear נָכֹ֥ון nāḵˌôn כון be firm לִ֝בֹּ֗ו ˈlibbˈô לֵב heart בָּטֻ֥חַ bāṭˌuₐḥ בָּטוּחַ confident בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
112:7. suscitans de terra inopem et de stercore elevat pauperemRaising up the needy from the earth, and lifting up the poor out of the dunghill:
7. He raiseth up the poor out of the dust, and lifteth up the needy from the dunghill;
Who humbleth [himself] to behold [the things that are] in heaven, and in the earth:

112:6 приклоняется, чтобы призирать на небо и на землю;
112:7
ο the
ἐγείρων εγειρω rise; arise
ἀπὸ απο from; away
γῆς γη earth; land
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
ἀπὸ απο from; away
κοπρίας κοπρια dung hill
ἀνυψῶν ανυψοω poor
112:7
מִ mi מִן from
שְּׁמוּעָ֣ה ššᵊmûʕˈā שְׁמוּעָה report
רָ֭עָה ˈrāʕā רַע evil
לֹ֣א lˈō לֹא not
יִירָ֑א yîrˈā ירא fear
נָכֹ֥ון nāḵˌôn כון be firm
לִ֝בֹּ֗ו ˈlibbˈô לֵב heart
בָּטֻ֥חַ bāṭˌuₐḥ בָּטוּחַ confident
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
112:7. suscitans de terra inopem et de stercore elevat pauperem
Raising up the needy from the earth, and lifting up the poor out of the dunghill:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-9. Указаны действия Божественной милости: Он из ничтожества ("брения") возвышает и поставляет с князьями, неплодной дает детей. Вероятно, здесь разумеются не только частные случаи такой милости Божией, проявленной над отдельными людьми, вроде исцеления Иова, возвышения Давида, Моисея, Даниила и др., или, напр., разрешение неплодия Сары, Рахили, Анны, но этот образ приложим ко всему еврейскому народу, сначала ничтожному и малочисленному, загнанному и забитому в Египте, а потом размножившемуся и сделавшемуся обладателем Палестины и имевшему значительный политический вес в глазах древних языческих монархий и народов.
Adam Clarke: Commentary on the Bible - 1831
113:7: He raiseth up the poor - The poorest man, in the meanest and most abject circumstances, is an object of his merciful regards. He may here allude to the wretched state of the captives in Babylon, whom God raised up out of that dust and dunghill. Others apply it to the resurreetion of the dead.
Albert Barnes: Notes on the Bible - 1834
113:7: He raiseth up the poor out of the dust - From the most humble condition in life. He exalts them to conditions of wealth, rank, honor. He has power to do this; he actually does it. This is not intended to be affirmed as a universal truth, or to assert that it is always done, but that it is among the things which show his majesty, his power, and his goodness, and which lay the foundation for praise.
And lifteth the needy out of the dunghill - From the condition of lowest poverty. Instances are sufficiently abundant in which this is done, to justify such an assertion, and to show that it is a proper foundation of praise to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:7: raiseth: Psa 75:6, Psa 75:7, Psa 107:41; Job 5:11, Job 5:15, Job 5:16; Eze 17:24, Eze 21:26, Eze 21:27; Luk 1:52, Luk 1:53; Jam 2:5
out of: Psa 22:15; Isa 26:19; Dan 12:2, Dan 12:3; Act 2:31-33; Eph 1:20, Eph 1:21; Pe1 3:21, Pe1 3:22
needy: Sa1 2:7, Sa1 2:8, Sa1 24:14; Sa2 7:8, Sa2 7:9; Job 2:8, Job 36:6, Job 36:7
Carl Friedrich Keil and Franz Delitzsch
113:7
The thoughts of Ps 113:7 and Ps 113:8 are transplanted from the song of Hannah. עפר, according to 3Kings 16:2, cf. Ps 14:7, is an emblem of lowly estate (Hitzig), and אשׁפּת (from שׁפת) an emblem of the deepest poverty and desertion; for in Syria and Palestine the man who is shut out from society lies upon the mezbele (the dunghill or heap of ashes), by day calling upon the passers-by for alms, and by night hiding himself in the ashes that have been warmed by the sun (Job, ii. 152). The movement of the thoughts in Ps 113:8, as in Ps 113:1, follows the model of the epizeuxis. Together with the song of Hannah the poet has before his eye Hannah's exaltation out of sorrow and reproach. He does not, however, repeat the words of her song which have reference to this (1Kings 2:5), but clothes his generalization of her experience in his own language. If he intended that עקרת should be understood out of the genitival relation after the form עטרת, why did he not write מושׁיבי הבּית עקרה? הבּית would then be equivalent to בּיתה, Ps 68:7. עקרת הבּית is the expression for a woman who is a wife, and therefore housewife, הבּית (בּעלת) נות, but yet not a mother. Such an one has no settled position in the house of the husband, the firm bond is wanting in her relationship to her husband. If God gives her children, He thereby makes her then thoroughly at home and rooted-in in her position. In the predicate notion אם הבּנים שׂמחה the definiteness attaches to the second member of the string of words, as in Gen 48:19; 2Kings 12:30 (cf. the reverse instance in Jer 23:26, נבּאי השּׁקר, those prophesying that which is false), therefore: a mother of the children. The poet brings the matter so vividly before him, that he points as it were with his finger to the children with which God blesses her.
Geneva 1599
113:7 He raiseth up the poor out of the dust, [and] lifteth the (c) needy out of the dunghill;
(c) By preferring the poor to high honour and giving the barren children, he shows that God works not only in his Church by ordinary means, but also by miracles.
John Gill
113:7 He raiseth up the poor out of the dust,.... Persons of mean extraction and in low life are sometimes raised by him to great honour and dignity, as Saul, David, and others; and is true of many who are spiritually poor and needy, as all men are, but all are not sensible of it; some are, and these are called poor "in spirit", and are pronounced "blessed", for "theirs is the kingdom of heaven": they are raised out of a low and mean estate, out of the dust of sin, and self-abhorrence for it, in which they lie when convicted of it.
And lifteth the needy out of the dunghill; which denotes a mean condition; so one born in a mean place, and brought up in a mean manner, is sometimes represented as taken out of a dunghill (t): and also it is expressive of a filthy one; men by sin are not only brought into a low estate, but into a loathsome one, and are justly abominable in the sight of God, and yet he lifts them out of it: the phrases of "raising up" and "lifting out" suppose them to be fallen, as men are in Adam, fallen from a state of honour and glory, in which he was created, into a state of sin and misery, and out of which they cannot deliver themselves; it is Christ's work, and his only, to raise up the tribes of Jacob, and to help or lift up his servant Israel, Is 49:6.
(t) "Ex sterquilinio effosse", Plauti Casina, Act. 1. Sc. 1. v. 26.
Robert Jamieson, A. R. Fausset and David Brown
113:7 which condescension is illustrated as often in raising the worthy poor and needy to honor (compare 1Kings 2:8; Ps 44:25).
112:7112:7: Յարուցանէ զաղքատս յերկրէ, եւ բա՛րձր առնէ զտառապեալս յաղբեւաց։
7 Բարձրացնում է աղքատներին գետնից, եւ տառապեալներին վեր քաշում աղբանոցից:
7 Որ աղքատը փոշիէն վեր կը վերցնէ Ու տնանկը աղբանոցէն կը բարձրացնէ,
Յարուցանէ զաղքատս յերկրէ, եւ բարձր առնէ զտառապեալս յաղբեւաց:

112:7: Յարուցանէ զաղքատս յերկրէ, եւ բա՛րձր առնէ զտառապեալս յաղբեւաց։
7 Բարձրացնում է աղքատներին գետնից, եւ տառապեալներին վեր քաշում աղբանոցից:
7 Որ աղքատը փոշիէն վեր կը վերցնէ Ու տնանկը աղբանոցէն կը բարձրացնէ,
zohrab-1805▾ eastern-1994▾ western am▾
112:7112:7 из праха поднимает бедного, из брения возвышает нищего,
112:8 τοῦ ο the καθίσαι καθιζω sit down; seat αὐτὸν αυτος he; him μετὰ μετα with; amid ἀρχόντων αρχων ruling; ruler μετὰ μετα with; amid ἀρχόντων αρχων ruling; ruler λαοῦ λαος populace; population αὐτοῦ αυτος he; him
112:8 סָמ֣וּךְ sāmˈûḵ סמך support לִ֭בֹּו ˈlibbô לֵב heart לֹ֣א lˈō לֹא not יִירָ֑א yîrˈā ירא fear עַ֖ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִרְאֶ֣ה yirʔˈeh ראה see בְ vᵊ בְּ in צָרָֽיו׃ ṣārˈāʸw צַר adversary
112:8. ut eum sedere faciat cum principibus cum principibus populi suiThat he may place him with princes, with the princes of his people.
8. That he may set him with princes, even with the princes of his people.
He raiseth up the poor out of the dust, [and] lifteth the needy out of the dunghill:

112:7 из праха поднимает бедного, из брения возвышает нищего,
112:8
τοῦ ο the
καθίσαι καθιζω sit down; seat
αὐτὸν αυτος he; him
μετὰ μετα with; amid
ἀρχόντων αρχων ruling; ruler
μετὰ μετα with; amid
ἀρχόντων αρχων ruling; ruler
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
112:8
סָמ֣וּךְ sāmˈûḵ סמך support
לִ֭בֹּו ˈlibbô לֵב heart
לֹ֣א lˈō לֹא not
יִירָ֑א yîrˈā ירא fear
עַ֖ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִרְאֶ֣ה yirʔˈeh ראה see
בְ vᵊ בְּ in
צָרָֽיו׃ ṣārˈāʸw צַר adversary
112:8. ut eum sedere faciat cum principibus cum principibus populi sui
That he may place him with princes, with the princes of his people.
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Adam Clarke: Commentary on the Bible - 1831
113:8: With the princes - נדיבים nedebim, very properly translated by the Anglo-Saxon, the aldermen, the most respectable of his people.
Albert Barnes: Notes on the Bible - 1834
113:8: That he may set him with princes - May give him a rank - a position - with nobles and great people upon the earth. Many instances of this nature have occurred in the history of the world. Not a few of the nobles of England, including several of its lord chancellors, have been raised thus from very humble life; and in every nation God shows that he has power to give to those of humblest rank a name and place which no hereditary titles and honors can bestow: thus Shakespeare was the son of a glover and woolstapler. God has power to come into the humblest cottage of poverty, and to bring forth those who shall stand foremost in their generation as people of genius and power. Nothing is more absolute than the power which God thus holds over the nations of the earth, and it is meet that a Being who has this power, and who exercises it, should be praised and honored.
Even with the princes of his people - Among those who are selected to preside over the people whom he has chosen for himself. It is implied here that this would be a higher honor than to be exalted to power among a pagan people - a people ignorant of the true God. It is a higher honor to be counted worthy to rule a Christian nation than a pagan people; it is a higher honor to be a ruler in the church - over those whom God has redeemed for himself - than it is to administer a secular government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:8: Psa 45:16, Psa 68:13; Gen 41:41; Phi 2:8-11; Rev 5:9, Rev 5:10
John Gill
113:8 That he may set him with princes,.... As all the saints are by birth, being the sons of God, the King of kings; born of him, and not of the will of man; and are of a princely spirit, have a free spirit, and offer themselves and services willingly to the Lord; have the spirit of adoption, in opposition to a spirit of bondage; and, as princes, have power with God and prevail; and are also heirs of God, heirs of salvation, heirs of a kingdom, as princes be; now such as are raised by Christ and his grace from a low estate and condition are set among those princes here; they are brought to Zion, and have a place and a name in the house of God, better than that of sons and daughters; and become fellowcitizens with the saints; and they are set among princes hereafter in the kingdom of heaven.
Even with the princes of his people; the more eminent among the people of God, such as Abraham, Isaac, and Jacob, with whom they shall sit down in the kingdom of heaven; and with the prophets of the Old Testament, and the apostles of the New; and even with all the saints, who are made kings and priests unto God; see Ps 45:16.
John Wesley
113:8 Princes - As he did Joseph, David, and others. His people - Who in God's account are far more honourable than the princes of Heathen nations.
112:8112:8: Նստուցանէ զնոսա իշխանս, ընդ իշխանս ժողովրդեան իւրոյ[7502]։ [7502] Ոմանք.Մինչեւ ՚ի մուտս ա՛՛... անունն Տեառն։
8 Նրանց որպէս իշխան նստեցնում է իր ժողովրդի իշխանների կողքին:
8 Որպէս զի զանոնք նստեցնէ իշխաններուն հետ՝ Իր ժողովուրդին իշխաններուն հետ,
Նստուցանէ զնոսա իշխանս ընդ իշխանս ժողովրդեան իւրոյ:

112:8: Նստուցանէ զնոսա իշխանս, ընդ իշխանս ժողովրդեան իւրոյ[7502]։
[7502] Ոմանք.Մինչեւ ՚ի մուտս ա՛՛... անունն Տեառն։
8 Նրանց որպէս իշխան նստեցնում է իր ժողովրդի իշխանների կողքին:
8 Որպէս զի զանոնք նստեցնէ իշխաններուն հետ՝ Իր ժողովուրդին իշխաններուն հետ,
zohrab-1805▾ eastern-1994▾ western am▾
112:8112:8 чтобы посадить его с князьями, с князьями народа его;
112:9 ὁ ο the κατοικίζων κατοικιζω settle στεῖραν στειρος barren ἐν εν in οἴκῳ οικος home; household μητέρα μητηρ mother τέκνων τεκνον child εὐφραινομένην ευφραινω celebrate; cheer
112:9 פִּזַּ֤ר׀ pizzˈar פזר scatter נָ֘תַ֤ן nˈāṯˈan נתן give לָ lā לְ to † הַ the אֶבְיֹונִ֗ים ʔevyônˈîm אֶבְיֹון poor צִ֭דְקָתֹו ˈṣiḏqāṯô צְדָקָה justice עֹמֶ֣דֶת ʕōmˈeḏeṯ עמד stand לָ lā לְ to עַ֑ד ʕˈaḏ עַד future קַ֝רְנֹ֗ו ˈqarnˈô קֶרֶן horn תָּר֥וּם tārˌûm רום be high בְּ bᵊ בְּ in כָבֹֽוד׃ ḵāvˈôḏ כָּבֹוד weight
112:9. qui conlocat sterilem in domo matrem filiorum laetantem alleluiaWho maketh a barren woman to dwell in a house, the joyful mother of children.
9. He maketh the barren woman to keep house, a joyful mother of children. Praise ye the LORD.
That he may set [him] with princes, [even] with the princes of his people:

112:8 чтобы посадить его с князьями, с князьями народа его;
112:9
ο the
κατοικίζων κατοικιζω settle
στεῖραν στειρος barren
ἐν εν in
οἴκῳ οικος home; household
μητέρα μητηρ mother
τέκνων τεκνον child
εὐφραινομένην ευφραινω celebrate; cheer
112:9
פִּזַּ֤ר׀ pizzˈar פזר scatter
נָ֘תַ֤ן nˈāṯˈan נתן give
לָ לְ to
הַ the
אֶבְיֹונִ֗ים ʔevyônˈîm אֶבְיֹון poor
צִ֭דְקָתֹו ˈṣiḏqāṯô צְדָקָה justice
עֹמֶ֣דֶת ʕōmˈeḏeṯ עמד stand
לָ לְ to
עַ֑ד ʕˈaḏ עַד future
קַ֝רְנֹ֗ו ˈqarnˈô קֶרֶן horn
תָּר֥וּם tārˌûm רום be high
בְּ bᵊ בְּ in
כָבֹֽוד׃ ḵāvˈôḏ כָּבֹוד weight
112:9. qui conlocat sterilem in domo matrem filiorum laetantem alleluia
Who maketh a barren woman to dwell in a house, the joyful mother of children.
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Adam Clarke: Commentary on the Bible - 1831
113:9: He maketh the barren woman to keep house - This is a figure to point out the desolate, decreasing state of the captives in Babylon, and the happy change which took place on their return to their own land. These are nearly the words of Hannah, Sa1 2:5.
Albert Barnes: Notes on the Bible - 1834
113:9: He maketh the barren woman to keep house ... - Margin, as in Hebrew, "to dwell in a house." That is, to be at the head of a family. See the notes at Psa 68:6. Compare Sa1 2:5. This, too, is suggested as a reason why God should be praised and adored. In instances where all hope of posterity is cut off, he interposes, and diffuses joy through a dwelling. We may look abroad, and see abundant occasion for praising God, in his condescension to human affairs - in his lifting up the poor from the humblest condition - in his exalting those of lowly rank to places of honor, trust, wealth, and power; but, after all, if we wish to Find occasions of praise that will most tenderly affect the heart, and be connected with the warmest affections of the soul, they will be most likely to be found in the domestic circle - in the mutual love - the common joy - the tender feelings - which bind together the members of a family. In such a family, the words with which this psalm begins and ends, "Hallelujah," "Hallelujah," are especially appropriate; and if any community on earth should apply these words to itself it should be such a family, called upon by everything tender, holy, and lovely, to "praise the" Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
113:9: maketh: Psa 68:6; Gen 21:5-7, Gen 25:21, Gen 30:22, Gen 30:23; Sa1 2:5; Isa 54:1; Luk 1:13-15; Gal 4:27
keep house: Heb. dwell in an house
John Gill
113:9 He maketh the barren woman to keep house,.... Or "to dwell in the house", as the Septuagint, Vulgate Latin, and other versions; or rather "to cause the house to be inhabited"; to fill the house with inhabitants, to build up the house, as the barren woman, when made fruitful, does, as Rachel and Leah built up the house of Israel, Ruth 4:11. This may be applied to the church of God, as it is to the congregation of Israel by the Targum,
"who makes the congregation of Israel, which is like to a barren woman, that sitteth sorrowful, to dwell with the men of her house, full of multitudes.''
Jarchi interprets it of Zion, who was as a barren woman; see Is 54:1, Gal 4:27. It may be illustrated by the case of the primitive and apostolic church, which at first had but very few converts, but afterwards, both in Judea and in the Gentile world, had large numbers; as the church in the latter day will also have, when the fulness of the Gentiles is brought in, and the nation of the Jews born at once.
And to be a joyful mother of children; as the barren woman is when she becomes the mother of children; and indeed every woman rejoices when a man is born into the world, Jn 16:21, and so does the church of Christ and people of God, when souls are born again among them; this causes great joy among the saints; see Ps 87:4.
Praise ye the Lord; not only for the church's fruitfulness, but for all the great and good things the Lord has vouchsafed to do for his people, mentioned in this psalm.
Robert Jamieson, A. R. Fausset and David Brown
113:9 On this special case, compare 1Kings 2:21. Barrenness was regarded as a disgrace, and is a type of a deserted Church (Is 54:1).
the barren woman . . . house--literally, "the barren of the house," so that the supplied words may be omitted.
112:9112:9: Բնակեցուցանէ զամուլն ՚ի տան ուրախամիտ, որպէս մայր որդւոց բերկրեալ[7503]։ Տունք. ը̃։[7503] Ոմանք.Մայր որդւովք բերկր՛՛։
9 Ամուլ կնոջը բնակեցնում է ցնծալից տան մէջ՝ իբրեւ մայր, որ հրճւում է զաւակներով:
9 Որ ամուլ կինը տունը կը բնակեցնէ Ու որդիներու ուրախ մայր կ’ընէ։ Ալէլուիա՜։
Բնակեցուցանէ զամուլն ի տան ուրախամիտ, որպէս մայր որդւովք բերկրեալ:[675]:

112:9: Բնակեցուցանէ զամուլն ՚ի տան ուրախամիտ, որպէս մայր որդւոց բերկրեալ[7503]։ Տունք. ը̃։
[7503] Ոմանք.Մայր որդւովք բերկր՛՛։
9 Ամուլ կնոջը բնակեցնում է ցնծալից տան մէջ՝ իբրեւ մայր, որ հրճւում է զաւակներով:
9 Որ ամուլ կինը տունը կը բնակեցնէ Ու որդիներու ուրախ մայր կ’ընէ։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
112:9112:9 неплодную вселяет в дом матерью, радующеюся о детях? Аллилуия!
112:10 רָ֘שָׁ֤ע rˈāšˈāʕ רָשָׁע guilty יִרְאֶ֨ה׀ yirʔˌeh ראה see וְ wᵊ וְ and כָעָ֗ס ḵāʕˈās כעס be discontent שִׁנָּ֣יו šinnˈāʸw שֵׁן tooth יַחֲרֹ֣ק yaḥᵃrˈōq חרק grind וְ wᵊ וְ and נָמָ֑ס nāmˈās מסס melt תַּאֲוַ֖ת taʔᵃwˌaṯ תַּאֲוָה desire רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תֹּאבֵֽד׃ tōvˈēḏ אבד perish
He maketh the barren woman to keep house, [and to be] a joyful mother of children. Praise ye the LORD:

112:9 неплодную вселяет в дом матерью, радующеюся о детях? Аллилуия!
112:10
רָ֘שָׁ֤ע rˈāšˈāʕ רָשָׁע guilty
יִרְאֶ֨ה׀ yirʔˌeh ראה see
וְ wᵊ וְ and
כָעָ֗ס ḵāʕˈās כעס be discontent
שִׁנָּ֣יו šinnˈāʸw שֵׁן tooth
יַחֲרֹ֣ק yaḥᵃrˈōq חרק grind
וְ wᵊ וְ and
נָמָ֑ס nāmˈās מסס melt
תַּאֲוַ֖ת taʔᵃwˌaṯ תַּאֲוָה desire
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
תֹּאבֵֽד׃ tōvˈēḏ אבד perish
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