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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Начиная с 22: ст. 9: псалма в еврейской Библии начинается новый псалом так что 10: псалом греческой Библии в еврейской занумеровывается цифрой 11, и счет на один псалом вперед сравнительно с греческим счетом 7:0-ти идет до псалма 113. Этот псалом, по греческому счету 113, а по еврейскому 114, в еврейской Библии разделяется на два псалма, так что, начиная с 9: ст. там идет уже 115: псалом, а 114: псалом греческой Библии считается в еврейской Библии уже 116, т. е. опережает счет на два псалма.

Когда вышел Израиль из Египта, то сделался святынею Господа. Пред ним бежало море и, как агнцы, прыгали горы. Вся земля да трепещет пред Господом, превращающим камень в источник воды (1-8). Помоги нам, Господи, чтобы высоко чтилось Твое имя, чтобы язычники не смеялись: где же Бог их? (9-10). Бог наш велик и всемогущ: Он на небесах и на земле творит все, что хочет. Идолы же язычников - только безжизненные изделия человеческих рук. Они не видят, не слышат, не ходят, хотя и имеют сделанными все органы человеческого тела (11-15). Да сделаются подобно идолам бессильными и почитатели последних (16). Ты же, дом Ааронов, дом Израилев и все боящиеся Господа, уповайте на Него, благословляющего всех, боящихся Его (17:-21). Да ниспошлет Господь милость нам и детям нашим, чтобы нам при жизни восхвалять и благословлять Его (22-26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The deliverance of Israel out of Egypt gave birth to their church and nation, which were then founded, then formed; that work of wonder ought therefore to be had in everlasting remembrance. God gloried in it, in the preface to the ten commandments, and Hos. xi. 1, "Out of Egypt have I called my son." In this psalm it is celebrated in lively strains of praise; it was fitly therefore made a part of the great Hallelujah, or song of praise, which the Jews were wont to sing at the close of the passover-supper. It must never be forgotten, I. That they were brought out of slavery, ver. 1. II. That God set up his tabernacle among them, ver. 2. III. That the sea and Jordan were divided before them, ver. 3, 5. IV. That the earth shook at the giving of the law, when God came down on Mount Sinai, ver. 4, 6, 7. V. That God gave them water out of the rock, ver. 8. In singing this psalm we must acknowledge God's power and goodness in what he did for Israel, applying it to the much greater work of wonder, our redemption by Christ, and encouraging ourselves and others to trust in God in the greatest straits.
Adam Clarke: Commentary on the Bible - 1831
Miracles wrought at the exodus of the Israelites from Egypt, at the Red Sea, and at Jordan, Psa 114:1-6; and at the rock of Horeb, Psa 114:7, Psa 114:8.
This Psalm has no title. The word Hallelujah is prefixed in all the Versions except the Chaldee and Syriac. It seems like a fragment, or a part of another Psalm. In many MSS. it is only the beginning of the following; both making but one Psalm in all the Versions, except the Chaldee. It is elegantly and energetically composed; but begins and ends very abruptly, if we separate it from the following. As to the author of this Psalm, there have been various opinions; some have given the honor of it to Shadrach, Meshech, and Abed-nego; others to Esther; and others, to Mordecai.
Albert Barnes: Notes on the Bible - 1834
114:0: This psalm, a part of the Hallel (see the notes at the Introduction to Psa 113:1-9), is occupied in celebrating the praises of God for what he had done in the delivering of his people from Egyptian bondage, and in conducting them to the promised land. It is the language of exultation, joy, and triumph, in view of the gracious interpositions of God in their deliverance. The psalmist sees the mountains and hills seized as it were with consternation, leaping and skipping like sheep; Jordan, as it were, frightened and fleeing back; the very earth trembling - at the presence of God. Everything is personified. Everything is full of life; everything recognizes the presence and the power of the Most High. It would be appropriate to use such a psalm on the great festivals of the Jewish nation, for nothing could be more proper than to keep these events in their history before the minds of the people. The author of the psalm is unknown; and the occasion on which it was composed cannot now be determined. It is a most animated, elevated, cheering psalm, and is proper to be used at all times to make the mind rejoice in God, and to impress us with the feeling that it is easy for God to accomplish his purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 114:1, The miracles wrought by God, when he brought his people out of Egypt, are a just ground of fearing him.
Carl Friedrich Keil and Franz Delitzsch

Commotion of Nature before God the Redeemer out of Egypt
To the side of the general Hallelujah Ps 113:1-9 comes an historical one, which is likewise adorned in Ps 114:8 with the Chirek compaginis, and still further with Cholem compaginis, and is the festival Psalm of the eighth Passover day in the Jewish ritual. The deeds of God at the time of the Exodus are here brought together to form a picture in miniature which is as majestic as it is charming. There are four tetrastichs, which pass by with the swiftness of a bird as it were with four flappings of its wings. The church sings this Psalm in a tonus peregrinus distinct from the eight Psalm-tones.
John Gill
INTRODUCTION TO PSALM 114
The title of this psalm in the Arabic version is "hallelujah", as in some preceding ones; it is part of the great "Hallel" sung at the passover, and with great propriety; since the subject matter of it is the departure of the children of Israel out of Egypt, typical of our spiritual redemption by Christ; and of the effectual calling of God's elect out of a state of nature into a state of grace; and particularly of the conversion of the Gentiles, and the bringing of them from Paganism to Christianity: the inscription of the Syriac version is,
"a psalm without a name, out of the ancient writing; concerning Moses, who sung praise at the sea; but unto us the calling of the Gospel, by which we become a new people; spiritual to God, who is incarnate; to Jesus Christ, who redeemed us by his blood from the curse of the Scripture (the law), and hath cleansed us from sin by his Spirit.''.
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113:0113:0 [Аллилуия.]
113:1 αλληλουια αλληλουια haleluyah ἐν εν in ἐξόδῳ εξοδος exodus Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ἐκ εκ from; out of λαοῦ λαος populace; population βαρβάρου βαρβαρος foreigner
113:1 הַ֥לְלוּ hˌallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord הַ֭לְלוּ ˈhallû הלל praise עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַֽ֝לְלוּ ˈhˈallû הלל praise אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
113:1. cum egrederetur Israhel de Aegypto domus Iacob de populo barbaroWhen Israel went out of Egypt, the house of Jacob from a barbarous people:
1. When Israel went forth out of Egypt, the house of Jacob from a people of strange language;
KJV Chapter [114] missing verse:

113:0 [Аллилуия.]
113:1
αλληλουια αλληλουια haleluyah
ἐν εν in
ἐξόδῳ εξοδος exodus
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οἴκου οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
ἐκ εκ from; out of
λαοῦ λαος populace; population
βαρβάρου βαρβαρος foreigner
113:1
הַ֥לְלוּ hˌallû הלל praise
יָ֨הּ׀ yˌāh יָהּ the Lord
הַ֭לְלוּ ˈhallû הלל praise
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַֽ֝לְלוּ ˈhˈallû הלל praise
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
113:1. cum egrederetur Israhel de Aegypto domus Iacob de populo barbaro
When Israel went out of Egypt, the house of Jacob from a barbarous people:
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
1. "Народ иноплеменный" - египтяне, происшедшие от Хама, сына Ноева, тогда как евреи своим родоначальником имеют Сима.
Adam Clarke: Commentary on the Bible - 1831
114:1: A people of strange language - This may mean no more than a barbarous people; a people whom they did not know, and who did not worship their God. But it is a fact that the language of the Egyptians in the time of Joseph was so different from that of the Hebrews that they could not understand each other. See Psa 81:5; Gen 42:23.
The Chaldee has here מעמי ברבראי meammey barbarey, which gives reason to believe that the word is Chaldee, or more properly Phoenician. See this word fully explained in the note on Act 28:2 (note). My old Psalter understood the word as referring to the religious state of the Egyptians: In gangyng of Isrel oute of Egipt, of the house of Jocob fra hethen folke.
Albert Barnes: Notes on the Bible - 1834
114:1: When Israel went out of Egypt - literally, "In the going out of Israel from Egypt." This is not to be confined to the exact act of the exodus, but embraces all that properly entered into that migration - the whole train of events which resuited in their being brought into the promised land.
The house of Jacob - The family of Jacob - a name appropriately used here, since it was the family of Jacob that had gone down into Egypt, and that had increased to these great numbers.
From a people of strange language - Speaking a foreign or a barbarian tongue. See the notes at Psa 81:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:1: (Title), This short, and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book. The composition of it is inexpressibly beautiful, and in the highest style of poetry.
Israel: Exo 12:41, Exo 12:42, Exo 13:3, Exo 20:2; Deu 16:1, Deu 26:8; Isa 11:16
a people: Psa 81:5; Gen 42:23
Carl Friedrich Keil and Franz Delitzsch
114:1
Egypt is called עם לעז (from לעז, cogn. לעג, לעה), because the people spoke a language unintelligible to Israel (Ps 81:6), and as it were a stammering language. The lxx, and just so the Targum, renders ἐκ λαοῦ βαρβάρου (from the Sanscrit barbaras, just as onomatopoetic as balbus, cf. Fleischer in Levy's Chaldisches Wrterbuch, i. 420). The redeemed nation is called Judah, inasmuch as God made it His sanctuary (קדשׁ) by setting up His sanctuary (מקדּשׁ, Ex 15:17) in the midst of it, for Jerusalem (el ḳuds) as Benjamitish Judaean, and from the time of David was accounted directly as Judaean. In so far, however, as He made this people His kingdom (ממשׁלותיו, an amplificative plural with Mem pathachatum), by placing Himself in the relation of King (Deut 33:5) to the people of possession which by a revealed law He established characteristically as His own, it is called Israel. 1 The predicate takes the form ותּהי, for peoples together with country and city are represented as feminine (cf. Jer 8:5). The foundation of that new beginning in connection with the history of redemption was laid amidst majestic wonders, inasmuch as nature was brought into service, co-operating and sympathizing in the work (cf. Ps 77:15.). The dividing of the sea opens, and the dividing of the Jordan closes, the journey through the desert to Canaan. The sea stood aside, Jordan halted and was dammed up on the north in order that the redeemed people might pass through. And in the middle, between these great wonders of the exodus from Egypt and the entrance into Canaan, arises the not less mighty wonder of the giving of the Law: the skipping of the mountains like rams, of the ills like בּני־צאן, i.e., lambs (Wisd. 19:9), depicts the quaking of Sinai and its environs (Ex 19:18, cf. supra Ps 68:9, and on the figure Ps 29:6).
Geneva 1599
114:1 When Israel went out of Egypt, the house of Jacob from a people of (a) strange language;
(a) Or, barbarous.
John Gill
114:1 When Israel went out of Egypt,.... The people of Israel in a body, publicly, openly, and not by stealth; freely and willingly, not forced and drove out; though urged by the Egyptians to go, through the hand of God upon them; and so went out with the mighty hand and outstretched arm of the Lord, and with great riches, and in health, not one feeble or sick among them.
The house of Jacob from a people of strange language; or barbarous; as every language was reckoned by the Jews but their own; the Egyptian language they did not understand; see Ps 81:5, no doubt many of them learned it during their long stay there, but in general they retained their own language. This was an emblem of the Lord's people in effectual calling, coming out of bondage into liberty, out of darkness into light, out of superstition, and idolatry and profaneness, to the service of the true God in righteousness and true holiness; and from a people of a strange language to those that speak the language of Canaan, a pure language, in which they can understated one another when they converse together, either about experience or doctrine; and the manner of their coming out is much the same, by strength of hand, by the power of divine grace, yet willingly and cheerfully, with great riches, the riches of grace, and a title to the riches of glory, and with much spiritual strength; for, though weak in themselves, yet are strong in Christ.
Robert Jamieson, A. R. Fausset and David Brown
114:1 The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute. (Ps 114:1-8)
of strange language--(compare Ps 81:5).
113:1113:1: Ելանելն Իսրայէլի յԵգիպտոսէ. տանն Յակոբայ ՚ի ժողովրդենէ այլազգեաց[7504]։ [7504] Բազումք.Յելանելն Իսրայէլի յԵգ՛՛։
1 Երբ իսրայէլացիներն ելան Եգիպտոսից, Յակոբի տունը՝ օտար ժողովրդի միջից,
114 Երբ Իսրայէլ Եգիպտոսէն դուրս ելաւ Ու Յակոբին տունը օտարալեզու ժողովուրդին մէջէն,
Յելանելն Իսրայելի յԵգիպտոսէ, տանն Յակոբայ ի ժողովրդենէ այլազգեաց:

113:1: Ելանելն Իսրայէլի յԵգիպտոսէ. տանն Յակոբայ ՚ի ժողովրդենէ այլազգեաց[7504]։
[7504] Բազումք.Յելանելն Իսրայէլի յԵգ՛՛։
1 Երբ իսրայէլացիներն ելան Եգիպտոսից, Յակոբի տունը՝ օտար ժողովրդի միջից,
114 Երբ Իսրայէլ Եգիպտոսէն դուրս ելաւ Ու Յակոբին տունը օտարալեզու ժողովուրդին մէջէն,
zohrab-1805▾ eastern-1994▾ western am▾
113:1113:1 Когда вышел Израиль из Египта, дом Иакова из народа иноплеменного,
113:2 ἐγενήθη γινομαι happen; become Ιουδαία ιουδαια Ioudaia; Iuthea ἁγίασμα αγιασμα he; him Ισραηλ ισραηλ.1 Israel ἐξουσία εξουσια authority; influence αὐτοῦ αυτος he; him
113:2 יְהִ֤י yᵊhˈî היה be שֵׁ֣ם šˈēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מְבֹרָ֑ךְ mᵊvōrˈāḵ ברך bless מֵֽ֝ ˈmˈē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
113:2. factus est Iudas in sanctificatione eius Israhel potestas eiusJudea was made his sanctuary, Israel his dominion.
2. Judah became his sanctuary, Israel his dominion.
When Israel went out of Egypt, the house of Jacob from a people of strange language:

113:1 Когда вышел Израиль из Египта, дом Иакова из народа иноплеменного,
113:2
ἐγενήθη γινομαι happen; become
Ιουδαία ιουδαια Ioudaia; Iuthea
ἁγίασμα αγιασμα he; him
Ισραηλ ισραηλ.1 Israel
ἐξουσία εξουσια authority; influence
αὐτοῦ αυτος he; him
113:2
יְהִ֤י yᵊhˈî היה be
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
מְבֹרָ֑ךְ mᵊvōrˈāḵ ברך bless
מֵֽ֝ ˈmˈē מִן from
עַתָּ֗ה ʕattˈā עַתָּה now
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
113:2. factus est Iudas in sanctificatione eius Israhel potestas eius
Judea was made his sanctuary, Israel his dominion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Сделаться святынею Господа, владением Его" - выражения синонимические, обозначающие, что Господь выделил евреев из ряда всех других народов для особенного руководства и покровительствования ему, что засвидетельствовано всей историей его жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When Israel went out of Egypt, the house of Jacob from a people of strange language; 2 Judah was his sanctuary, and Israel his dominion. 3 The sea saw it, and fled: Jordan was driven back. 4 The mountains skipped like rams, and the little hills like lambs. 5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? 6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs? 7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; 8 Which turned the rock into a standing water, the flint into a fountain of waters.
The psalmist is here remembering the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of (Judg. vi. 13), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten,
I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm: Israel went out of Egypt, v. 1. They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from a people of a strange language, Ps. lxxxi. 5. The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance.
II. That he himself framed their civil and sacred constitution (v. 2): Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was that they might serve him both in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation. Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Exod. xxv. 8, Ezek. xxxvii. 26), much more those that, like Judah here, are his sanctuaries, his living temples, on whom Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy: The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it.
III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies (v. 3): The sea saw it, saw there that Judah was God's sanctuary, and Israel his dominion, and therefore fled; for nothing could be more awful. It was this that drove Jordan back, and was an invincible dam to his streams; God was at the head of that people, and therefore they must give way to them, must make room for them, they must retire, contrary to their nature, when God speaks the word. To illustrate this the psalmist asks, in a poetical strain (v. 5), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (v. 7); it was at the presence of the Lord. This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was at the presence of the Lord, who gave the word. 2. The mercy of the miracle: What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was at the presence of the God of Jacob; it was in kindness to the Israel of God, for the salvation of that chosen people, that God was thus displeased against the rivers, and his wrath was against the sea, as the prophet speaks, Hab. iii. 8-13; Isa. li. 10; lxvi. 11, &c. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv. 15. 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mark i. 34. What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Rev. vi. 15. It was at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are cast down, 2 Cor. x. 5.
IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (v. 4): The mountains skipped like rams, and then the little hills might well be excused if they skipped like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble (v. 7), since it has lain under a curse for man's sin. See Ps. civ. 32; Isa. lxiv. 3, 4. He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble.
V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who turned the rock into a standing water (v. 8), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel (Exod. xiv. 22) turned the rock into waters to be a well to Israel: as they were protected, so they were provided for, by miracles, standing miracles; for such was the standing water, that fountain of waters into which the rock, the flinty rock, was turned, and that rock was Christ, 1 Cor. x. 4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace.
Adam Clarke: Commentary on the Bible - 1831
114:2: Judah was his sanctuary - He set up his true worship among the Jews, and took them for his peculiar people.
And Israel his dominion - These words are a proof, were there none other, that this Psalm was composed after the days of David, and after the division of the tribes, for then the distinction of Israel and Judah took place.
Albert Barnes: Notes on the Bible - 1834
114:2: Judah was his sanctuary - His home; his abode; his sacred dwelling-place. Judah was the principal or leading tribe, recognized as the tribe where power was to be concentrated, and from which the Messiah was to proceed Gen 49:8-12; and hence, the name was early used to denote the entire people, and ultimately, as modified in the word Jews, became the common name of the nation.
And Israel his dominion - The nation that he ruled; the nation that had his law; the nation that he governed by his presence - or, of which he was the recognized king. There can be no doubt that the reference here is to God, but it is remarkable that the name "God" is not used. Perhaps the reason may be that this psalm was designed to be employed in connection with the preceding one, and as that consists entirely of the praises of God, it was not necessary to repeat the name when his praise was to be continued under another form, and in connection with another line of thought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:2: Exo 6:7, Exo 19:5, Exo 19:6, Exo 25:8, Exo 29:45, Exo 29:46; Lev 11:45; Deu 23:14, Deu 27:9, Deu 27:12; Eze 37:26-28; Co2 6:16, Co2 6:17; Rev 21:3
Geneva 1599
114:2 Judah was his (b) sanctuary, [and] Israel his dominion.
(b) The whole people were witnesses to his holy majesty in adopting them, and of his mighty power in delivering them.
John Gill
114:2 Judah was his sanctuary,.... Meaning not the tribe of Judah only, though that in many things had the preeminence; the kingdom belonging to it, the chief ruler being out of it, especially the Messiah; its standard was pitched and moved first; it offered first to the service of the Lord; and the Jews have a tradition, mentioned by Jarchi and Kimchi, that this tribe, with its prince at the head of it, went into the Red sea first; the others fearing, but afterwards followed, encouraged by their example: but rather all the tribes are meant, the whole body of the people; for this is not to be understood of the tabernacle or temple in the tribe of Judah, sometimes called a sanctuary; for neither of these were in being when Israel came out of Egypt; but it may be rendered, "Judah was his holiness" (u), or was holiness to the Lord, the Lord's holy people; see Jer 2:2, not all internally holy; for there were many that came out of Egypt that were unholy, rebellious, and disobedient, and whose carcasses fell in the wilderness; but externally, when brought out of Egypt they were separated from all other people, and in this sense sanctified, and became a holy and special people, chosen by the Lord to be so; with whom, he made a covenant, and to whom he gave holy laws and righteous statutes: and in this they were typical of those who are effectually called by grace with an holy calling, and unto holiness; have principles of grace and holiness wrought in them, and have Holiness to the Lord written upon them; they have the sanctification of the Spirit, and Christ is made sanctification to them; and they are the Lord's sanctuary, in which he dwells.
And Israel his dominion: for, though all the world is his kingdom and his government, yet the people of Israel were in a very particular and remarkable manner his dominion; from the time of their coming out of Egypt to their having a king, their government was properly a theocracy; God was their King, and by him they were immediately ruled and governed, and had a body of laws given them from him, and were under his immediate care and protection, Ex 19:5. In this they were typical of the saints called by grace, who are then translated from the power of Satan into the kingdom of Christ; whom they acknowledge to be their Lord and King, and whose laws, commands, and ordinances, they willingly observe; the people of God are often represented as a kingdom, and Christ as King of saints; the Targum is
"the congregation of the house of Judah was united to his holiness, and Israel to his power.''
(u) "sanctificatio ejus", Pagninus, Vatablus; "sanctitas ejus", Gejerus, Michaelis.
John Wesley
114:2 Judah - Or Israel, one tribe being put for all. Judah he mentions as the chief of all the tribes.
113:2113:2: Եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա։
2 Հրէաստանն եղաւ սրբարանը նրա, եւ Իսրայէլը՝ իշխանութիւնը նրա:
2 Յուդան՝ անոր սրբարանը Ու Իսրայէլ անոր իշխանութիւնը եղաւ։
եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա:

113:2: Եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա։
2 Հրէաստանն եղաւ սրբարանը նրա, եւ Իսրայէլը՝ իշխանութիւնը նրա:
2 Յուդան՝ անոր սրբարանը Ու Իսրայէլ անոր իշխանութիւնը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
113:2113:2 Иуда сделался святынею Его, Израиль владением Его.
113:3 ἡ ο the θάλασσα θαλασσα sea εἶδεν οραω view; see καὶ και and; even ἔφυγεν φευγω flee ὁ ο the Ιορδάνης ιορδανης Iordanēs; Iorthanis ἐστράφη στρεφω turn; turned around εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after
113:3 מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun עַד־ ʕaḏ- עַד unto מְבֹואֹ֑ו mᵊvôʔˈô מָבֹוא entrance מְ֝הֻלָּ֗ל ˈmhullˈāl הלל praise שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
113:3. mare vidit et fugit Iordanis conversus est retrorsumThe sea saw and fled: Jordan was turned back.
3. The sea saw it, and fled; Jordan was driven back.
Judah was his sanctuary, [and] Israel his dominion:

113:2 Иуда сделался святынею Его, Израиль владением Его.
113:3
ο the
θάλασσα θαλασσα sea
εἶδεν οραω view; see
καὶ και and; even
ἔφυγεν φευγω flee
ο the
Ιορδάνης ιορδανης Iordanēs; Iorthanis
ἐστράφη στρεφω turn; turned around
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
113:3
מִ mi מִן from
מִּזְרַח־ mmizraḥ- מִזְרָח sunrise
שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun
עַד־ ʕaḏ- עַד unto
מְבֹואֹ֑ו mᵊvôʔˈô מָבֹוא entrance
מְ֝הֻלָּ֗ל ˈmhullˈāl הלל praise
שֵׁ֣ם šˈēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
113:3. mare vidit et fugit Iordanis conversus est retrorsum
The sea saw and fled: Jordan was turned back.
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
3. Проявления чудесного Божественного благоволения к евреям - переход по сухому дну Чермного моря при Моисее и переход через Иордан при И. Навине.
Adam Clarke: Commentary on the Bible - 1831
114:3: The sea saw it, and fled - Mr. Addison has properly observed (see Spect. No. 461) that the author of this Psalm designedly works for effect, in pointing out the miraculous driving back the Red Sea and the river Jordan, and the commotion of the hills and mountains, without mentioning any agent. At last, when the reader sees the sea rapidly retiring from the shore, Jordan retreating to its source, and the mountains and hills running away like a flock of affrighted sheep, that the passage of the Israelites might be every where uninterrupted; then the cause of all is suddenly introduced, and the presence of God in his grandeur solves every difficulty.
Albert Barnes: Notes on the Bible - 1834
114:3: The sea saw it - The word it is supplied, not very properly, by our translators. It would be more expressive to say, "The sea saw:" that is, The sea - (the Red Sea) - saw the mighty movement - the marshalled hosts - the moving masses - the cattle - the pursuing enemies - the commotion - the agitation - on its usually quiet shores. We are to conceive of the usual calmness of the desert - the waste and lonely solitudes on the banks of the Red Sea - and then all this suddenly broken in upon by vast hosts of men, women, children, and cattle, fleeing in consternation, followed by the embattled strength of Egypt - all rolling on tumultuously to the shore. No wonder that the sea is represented as astonished at this unusual spectacle, and as fleeing in dismay.
And fled - As if affrighted at the approach of such an host, coming so suddenly upon its shores.
Jordan was driven back - Referring to the dividing of the waters of the Jordan when the children of Israel passed over to the promised land. Jos 3:13-17. They also seemed astonished at the approach of the Hebrews, and retired to make a way for them to pass over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:3: sea: Psa 77:16, Psa 104:7, Psa 106:9; Exo 14:21, Exo 15:8; Isa 63:12; Hab 3:8, Hab 3:15
Jordan: Psa 74:15; Jos 3:13-16; Hab 3:9
John Gill
114:3 The sea saw it, and fled,.... When the Word of the Lord appeared at it, as the Targum in the king's Bible; the Red sea, to which the Israelites came when they went out of Egypt; this saw that Judah was the Lord's holy and peculiar people, and that Israel were the subjects of his kingdom; it saw the presence of the Lord among them; it saw him in the glory of his perfections, and felt his power; see Ps 77:16, at which its waters fled and parted, and stood up as a wall to make way for Israel to pass through as on dry land, Ex 14:21. This was typical of the nations of the Gentile world, comparable to the sea, Dan 7:2, who saw the work of God going on among them under the ministry of the Gospel in the first times of it, whereby multitudes were turned from idols to serve the living God; this they saw and trembled at, and they and their kings fled for fear; see Is 41:5, and of the stop put to the ocean of sin in a man's heart, and to the torrent of wickedness that breaks out from thence, by powerful and efficacious grace, much more abounding where sin has abounded.
Jordan was driven back; this was done not at the time of the departure of the Israelites from Egypt, but just before their entrance into the land of Canaan, and in order to it; and being an event similar to the former is here mentioned, and done by the power and presence of God; for as soon as the feet of the priests who bore the ark of the Lord, the symbol of the divine Presence, were dipped in the brim of the waters, the waters below were cut off from those above, and stood up on an heap, and all the Israelites passed through on dry ground, Josh 3:13, this was an emblem of death, through which the saints pass to glory, which is abolished by Christ, its sting and curse taken away; which when the saints come to, they find it like Jordan driven back, and have an easy and abundant passage through it; and when on the brink of it, and even in the midst of it, sing, "O death, where is thy sting? O grave, where is thy victory?" 1Cor 15:55.
113:3113:3: Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէ՛ն դարձաւ։
3 Ծովը տեսաւ ու փախաւ, եւ Յորդանան գետը ետ դարձաւ:
3 Ծովը տեսաւ ու փախաւ։Յորդանան ետ դարձաւ։
Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէն դարձաւ:

113:3: Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէ՛ն դարձաւ։
3 Ծովը տեսաւ ու փախաւ, եւ Յորդանան գետը ետ դարձաւ:
3 Ծովը տեսաւ ու փախաւ։Յորդանան ետ դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
113:3113:3 Море увидело и побежало; Иордан обратился назад.
113:4 τὰ ο the ὄρη ορος mountain; mount ἐσκίρτησαν σκιρταω leap ὡσεὶ ωσει as if; about κριοὶ κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep
113:4 רָ֖ם rˌām רום be high עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גֹּויִ֥ם׀ gôyˌim גֹּוי people יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
113:4. montes subsilierunt quasi arietes colles quasi filii gregisThe mountains skipped like rams, and the hills like the lambs of the flock.
4. The mountains skipped like rams, the little hills like young sheep.
The sea saw [it], and fled: Jordan was driven back:

113:3 Море увидело и побежало; Иордан обратился назад.
113:4
τὰ ο the
ὄρη ορος mountain; mount
ἐσκίρτησαν σκιρταω leap
ὡσεὶ ωσει as if; about
κριοὶ κριος and; even
οἱ ο the
βουνοὶ βουνος mound
ὡς ως.1 as; how
ἀρνία αρνιον lambkin
προβάτων προβατον sheep
113:4
רָ֖ם rˌām רום be high
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
גֹּויִ֥ם׀ gôyˌim גֹּוי people
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַ֖ל ʕˌal עַל upon
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
113:4. montes subsilierunt quasi arietes colles quasi filii gregis
The mountains skipped like rams, and the hills like the lambs of the flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-8. "Скакание гор" - землетрясение, сопровождавшее синайское законодательство: превращение камня в источник - чудесное изведение в пустыне воды из камня.
Albert Barnes: Notes on the Bible - 1834
114:4: The mountains skipped like rams - As flocks in their gambols. They seemed to move from place to place; everything seemed to be unsettled, and acknowledged the presence of the Omnipotent One. The word rendered "skipped" means to leap for joy; to dance. See the notes at Psa 29:6. The reference here is to the agitations and commotions of the peaks of Sinai, when God came down to deliver the law. Exo 19:16-18.
And the little hills like lambs - Hebrew, Like the sons of the flock. The reference here is to the less prominent eminences of Sinai. The lofty hills, and the smaller hills surrounding, seemed to be all in a state of commotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:4: Psa 39:6, Psa 68:16; Exo 19:18, Exo 20:18; Jdg 5:4, Jdg 5:5; Jer 4:23, Jer 4:24; Mic 1:3, Mic 1:4; Nah 1:5; Hab 3:6, Hab 3:8; Pe2 3:7-11; Rev 20:11
Geneva 1599
114:4 The (c) mountains skipped like rams, [and] the little hills like lambs.
(c) Seeing that these dead creatures felt God's power and after a sort saw it, much more his people ought to consider it, and glorify him for the same.
John Gill
114:4 The mountains skipped like rams,.... The mountains of Sinai and Horeb quaked and moved at the presence of the Lord, when he descended thereon to give the law; these saw his glory and trembled, Ex 19:18.
And the little hills like lambs; very beautiful are the larger mountains of Sinai and Horeb compared to rams, and the motion of them to their skipping; and the little hills adjacent to them to lambs: these may represent the greater and lesser governors in the Roman empire at the time when such large conversions were made in it as before observed; and which skipped, and trembled, and fled, and were moved out of their places at the downfall of Paganism and progress of Christianity, Rev_ 6:14 and also may be an emblem of the difficulties which lie like mountains and hills in the way of a sinner's conversion and effectual calling, which yet give way to and are surmounted by the efficacious grace of God; all mountains become a plain before him, and when he works none can let.
John Wesley
114:4 The mountains - Horeb and Sinai, two tops of one mountain, and other neighbouring mountains.
Robert Jamieson, A. R. Fausset and David Brown
114:4 skipped . . . rams-- (Ps 29:6), describes the waving of mountain forests, poetically representing the motion of the mountains. The poetical description of the effect of God's presence on the sea and Jordan alludes to the history (Ex 14:21; Josh 3:14-17). Judah is put as a parallel to Israel, because of the destined, as well as real, prominence of that tribe.
113:4113:4: Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց[7505]։ [7505] Ոմանք.Որպէս զխոյս... որպէս գառինս մաք՛՛։
4 Լեռները ցնծացին խոյերի պէս, եւ բլուրները՝ ինչպէս մաքիների գառներ:
4 Լեռները խոյերու պէս ցատկռտեցին Ու բլուրները՝ գառնուկներու պէս։
Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց:

113:4: Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց[7505]։
[7505] Ոմանք.Որպէս զխոյս... որպէս գառինս մաք՛՛։
4 Լեռները ցնծացին խոյերի պէս, եւ բլուրները՝ ինչպէս մաքիների գառներ:
4 Լեռները խոյերու պէս ցատկռտեցին Ու բլուրները՝ գառնուկներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
113:4113:4 Горы прыгали, как овны, и холмы, как агнцы.
113:5 τί τις.1 who?; what? σοί σοι you ἐστιν ειμι be θάλασσα θαλασσα sea ὅτι οτι since; that ἔφυγες φευγω flee καὶ και and; even σοί σοι you Ιορδάνη ιορδανης Iordanēs; Iorthanis ὅτι οτι since; that ἀνεχώρησας αναχωρεω depart; go away εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after
113:5 מִ֭י ˈmî מִי who כַּ ka כְּ as יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הַֽ hˈa הַ the מַּגְבִּיהִ֥י mmaḡbîhˌî גָּבַהּ be high לָ lā לְ to שָֽׁבֶת׃ šˈāveṯ ישׁב sit
113:5. quid tibi est mare quia fugisti Iordanis quia conversus es retrorsumWhat ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back?
5. What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest back?
The mountains skipped like rams, [and] the little hills like lambs:

113:4 Горы прыгали, как овны, и холмы, как агнцы.
113:5
τί τις.1 who?; what?
σοί σοι you
ἐστιν ειμι be
θάλασσα θαλασσα sea
ὅτι οτι since; that
ἔφυγες φευγω flee
καὶ και and; even
σοί σοι you
Ιορδάνη ιορδανης Iordanēs; Iorthanis
ὅτι οτι since; that
ἀνεχώρησας αναχωρεω depart; go away
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
113:5
מִ֭י ˈmî מִי who
כַּ ka כְּ as
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הַֽ hˈa הַ the
מַּגְבִּיהִ֥י mmaḡbîhˌî גָּבַהּ be high
לָ לְ to
שָֽׁבֶת׃ šˈāveṯ ישׁב sit
113:5. quid tibi est mare quia fugisti Iordanis quia conversus es retrorsum
What ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
114:5: What ailed thee, O thou sea - The original is very abrupt; and the prosopopoeia, or personification very fine and expressive: -
What to thee, O sea, that thou fleddest away!
O Jordan, that thou didst roll back!
Ye mountains, that ye leaped like rams!
And ye hills, like the young of the fold!
After these very sublime interrogations, God appears; and the psalmist proceeds as if answering his own questions: -
At the appearance of the Lord, O earth, thou didst tremble;
At the appearance of the strong God of Jacob.
Converting the rock into a pool of waters;
The granite into water springs.
I know the present Hebrew text reads חולי chuli, "tremble thou," in the imperative; but almost all the Versions understood the word in past tense, and read as if the psalmist was answering his own questions, as stated in the translation above. "Tremble thou, O earth." As if he had said, Thou mayest well tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob.
Albert Barnes: Notes on the Bible - 1834
114:5: What ailed thee, O thou sea, that thou fleddest?... - literally, "What to thee, O sea," etc. That is, What influenced thee - what alarmed thee - what put thee into such fear, and caused such consternation? Instead of stating the cause or reason why they were thus thrown into dismay, the psalmist uses the language of surprise, as if these inanimate objects had been smitten with sudden terror, and as if it were proper to ask an explanation from themselves in regard to conduct that seemed so strange.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:5: Jer 47:6, Jer 47:7; Hab 3:8
Carl Friedrich Keil and Franz Delitzsch
114:5
The poet, when he asks, "What aileth thee, O sea, that thou fleest...?" lives and moves in this olden time as a contemporary, or the present and the olden time as it were flow together to his mind; hence the answer he himself gives to the question propounded takes the form of a triumphant mandate. The Lord, the God of Jacob, thus mighty in wondrous works, it is before whom the earth must tremble. אדון does not take the article because it finds its completion in the following יעקב (אלוהּ); it is the same epizeuxis as in Ps 113:8; Ps 94:3; Ps 96:7, Ps 96:13. ההפכי has the constructive ı̂ out of the genitival relation; and in למעינו in this relation we have the constructive ô, which as a rule occurs only in the genitival combination, with the exception of this passage and בּנו באר, Num 24:3, Num 24:15 (not, however, in Prov 13:4, "his, the sluggard's, soul"), found only in the name for wild animals חיתו־ארץ, which occurs frequently, and first of all in Gen 1:24. The expression calls to mind Ps 107:35. הצּוּר is taken from Ex 17:6; and חלּמישׁ (lxx τὴν ἀκρότομον, that which is rugged, abrupt)
(Note: One usually compares Arab. chlnbûs, chalnabûs the Karaite lexicographer Abraham ben David writes חלמבוס]; but this obsolete word, as a compound from Arab. chls, to be black-grey, and Arab. chnbs, to be hard, may originally signify a hard black-grey stone, whereas חלמישׁ looks like a mingling of the verbal stems Arab. ḥms, to be hard, and Arab. ḥls, to be black-brown (as Arab. jlmûd, a detached block of rock, is of the verbal stems Arab. jld, to be hard, and Arab. jmd, to be massive). In Hauran the doors of the houses and the window-shutters are called Arab. ḥalasat when they consist of a massive slab of dolerite, probably from their blackish hue. Perhaps חלמישׁ is the ancient name for basalt; and in connection with the hardness of this form of rock, which resembles a mass of cast metal, the breaking through of springs is a great miracle. - Wetzstein. For other views vid., on Is 49:21; Is 50:7.)
stands, according to Deut 8:15, poetically for סלע, Num 20:11, for it is these two histories of the giving of water to which the poet points back. But why to these in particular? The causing of water to gush forth out of the flinty rock is a practical proof of unlimited omnipotence and of the grace which converts death into life. Let the earth then tremble before the Lord, the God of Jacob. It has already trembled before Him, and before Him let it tremble. For that which He has been He still ever is; and as He came once, He will come again.
John Gill
114:5 What ailed thee, O thou sea, that thou fleddest?.... What was the matter with thee? what appeared to thee? what didst thou see? what didst thou feel, which caused thee to flee in such haste?
Thou Jordan, that thou wast driven back? what is the meaning that thou didst not continue to flow as usual? what was it that stopped thy flowing tide? that cut off thy waters? that drove them back as fast or faster than they came?
Robert Jamieson, A. R. Fausset and David Brown
114:5 The questions place the implied answers in a more striking form.
113:5113:5: Զի՞ է քեզ ծով, զո՞ տեսեր եւ փախեար, կամ դու Յորդանան զի՞ դարձար անդրէն։
5 Ի՞նչ եղաւ քեզ, ծո՛վ, ո՞ւմ տեսար ու փախար, կամ դո՛ւ, գե՛տ Յորդանանի, ինչո՞ւ ետ դարձար:
5 Քեզի ի՞նչ եղաւ, ո՛վ ծով, որ փախար Եւ դո՛ւն, Յո՛րդանան, որ ետ դարձար։
Զի՞ է քեզ, ծով, [677]զո՞ տեսեր եւ`` փախեար, կամ դու Յորդանան` զի դարձար անդրէն:

113:5: Զի՞ է քեզ ծով, զո՞ տեսեր եւ փախեար, կամ դու Յորդանան զի՞ դարձար անդրէն։
5 Ի՞նչ եղաւ քեզ, ծո՛վ, ո՞ւմ տեսար ու փախար, կամ դո՛ւ, գե՛տ Յորդանանի, ինչո՞ւ ետ դարձար:
5 Քեզի ի՞նչ եղաւ, ո՛վ ծով, որ փախար Եւ դո՛ւն, Յո՛րդանան, որ ետ դարձար։
zohrab-1805▾ eastern-1994▾ western am▾
113:5113:5 Что с тобою, море, что ты побежало, и [с тобою], Иордан, что ты обратился назад?
113:6 τὰ ο the ὄρη ορος mountain; mount ὅτι οτι since; that ἐσκιρτήσατε σκιρταω leap ὡσεὶ ωσει as if; about κριοί κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep
113:6 הַֽ hˈa הַ the מַּשְׁפִּילִ֥י mmašpîlˌî שׁפל be low לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see בַּ ba בְּ in † הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
113:6. montes sussultastis quasi arietes colles quasi filii gregisYe mountains, that ye skipped like rams, and ye hills, like lambs of the flock?
6. Ye mountains, that ye skip like rams; ye little hills, like young sheep?
What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back:

113:5 Что с тобою, море, что ты побежало, и [с тобою], Иордан, что ты обратился назад?
113:6
τὰ ο the
ὄρη ορος mountain; mount
ὅτι οτι since; that
ἐσκιρτήσατε σκιρταω leap
ὡσεὶ ωσει as if; about
κριοί κριος and; even
οἱ ο the
βουνοὶ βουνος mound
ὡς ως.1 as; how
ἀρνία αρνιον lambkin
προβάτων προβατον sheep
113:6
הַֽ hˈa הַ the
מַּשְׁפִּילִ֥י mmašpîlˌî שׁפל be low
לִ li לְ to
רְאֹ֑ות rᵊʔˈôṯ ראה see
בַּ ba בְּ in
הַ the
שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens
וּ û וְ and
בָ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
113:6. montes sussultastis quasi arietes colles quasi filii gregis
Ye mountains, that ye skipped like rams, and ye hills, like lambs of the flock?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:6: skipped: Psa 114:4, Psa 29:6
John Gill
114:6 Ye mountains, that ye skipped like rams,.... Not for joy, but fear; what caused these trembling motions, these violent agitations, and quakings, and movings to and fro like the skipping of rams?
And ye little hills, like lambs? what was it that disturbed you, and put you into a panic, that you skipped like frightened lambs? These questions are put, by a beautiful and poetical figure, to inanimate creatures; the Red sea, the river of Jordan, the mountains of Sinai and Horeb, and the hills about them; to which an answer is turned in the next verse.
113:6113:6: Լերինք՝ ցնծացէ՛ք որպէս խոյք, եւ բլուրք որպէս գառի՛նք մաքեաց[7506]։ [7506] Ոմանք.Ցնծասցեն որպէս զխոյս... որպէս գառինս։
6 Լեռնե՛ր, ցնծացիք ինչպէս խոյեր, եւ բլուրներ՝ ինչպէս մաքիների գառներ:
6 Ո՛վ լեռներ, ինչո՞ւ խոյերու պէս ցատկռտեցիք Ու դո՛ւք, բլուրներ՝ գառնուկներու պէս։
լերինք, ցնծացէք որպէս խոյք, եւ բլուրք` որպէս գառինք մաքեաց:

113:6: Լերինք՝ ցնծացէ՛ք որպէս խոյք, եւ բլուրք որպէս գառի՛նք մաքեաց[7506]։
[7506] Ոմանք.Ցնծասցեն որպէս զխոյս... որպէս գառինս։
6 Լեռնե՛ր, ցնծացիք ինչպէս խոյեր, եւ բլուրներ՝ ինչպէս մաքիների գառներ:
6 Ո՛վ լեռներ, ինչո՞ւ խոյերու պէս ցատկռտեցիք Ու դո՛ւք, բլուրներ՝ գառնուկներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
113:6113:6 Что вы прыгаете, горы, как овны, и вы, холмы, как агнцы?
113:7 ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov
113:7 מְקִֽימִ֣י mᵊqˈîmˈî קום arise מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust דָּ֑ל dˈāl דַּל poor מֵֽ֝ ˈmˈē מִן from אַשְׁפֹּ֗ת ʔašpˈōṯ אַשְׁפֹּת ash pit יָרִ֥ים yārˌîm רום be high אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
113:7. a facie Domini contremesce terra a facie Dei IacobAt the presence of the Lord the earth was moved, at the presence of the God of Jacob:
7. Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;
Ye mountains, [that] ye skipped like rams; [and] ye little hills, like lambs:

113:6 Что вы прыгаете, горы, как овны, и вы, холмы, как агнцы?
113:7
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
ἐσαλεύθη σαλευω sway; rock
ο the
γῆ γη earth; land
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
113:7
מְקִֽימִ֣י mᵊqˈîmˈî קום arise
מֵ מִן from
עָפָ֣ר ʕāfˈār עָפָר dust
דָּ֑ל dˈāl דַּל poor
מֵֽ֝ ˈmˈē מִן from
אַשְׁפֹּ֗ת ʔašpˈōṯ אַשְׁפֹּת ash pit
יָרִ֥ים yārˌîm רום be high
אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
113:7. a facie Domini contremesce terra a facie Dei Iacob
At the presence of the Lord the earth was moved, at the presence of the God of Jacob:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
114:7: Tremble, thou earth, at the presence of the Lord ... - This is at the same time an explanation of the facts referred to in the pRev_ious verses, and the statement of an important truth in regard to the power of God. The true explanation - as here implied - of what occurred to the sea, to the Jordan, to the mountains, and to the hills, was the fact that God was there; the inference from that, or the truth which followed from that, was, that before that God in whose presence the very mountains shook, and from whom the waters of the sea fled in alarm the whole earth should tremble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:7: Tremble: Psa 77:18, Psa 97:4, Psa 97:5, Psa 104:32; Job 9:6, Job 26:11; Isa 64:1-3; Jer 5:22; Mic 6:1, Mic 6:2
Geneva 1599
114:7 Tremble, thou (d) earth, at the presence of the Lord, at the presence of the God of Jacob;
(d) Ought then his people to be insensible when they see his power and majesty?
John Gill
114:7 Tremble, thou earth, at the presence of the Lord,.... Or, "the earth has trembled at the presence of the Lord"; so the Syriac and Arabic versions render it; the imperative is sometimes put for the preterite or past tense, see Ps 22:9, likewise the Septuagint and Vulgate Latin versions thus render it, "the earth is moved at the presence of the Lord"; and then the sense is by a prosopopoeia. Is it to be wondered at, that we, the sea, the river of Jordan, the mountains and hills, have fled, or have been driven back, or have skipped like rams and lambs, when the whole earth, of which we are a part, has trembled at the presence of God? who, when he does but look, the earth trembles; and when he touches the hills, they smoke, Ps 104:32. It is at the same presence of God we have been thus moved, the power of which we have felt, even
at the presence of the God of Jacob; who brought Jacob out of Egypt, led him through the sea, and gave him the law on Sinai. This is not to be understood of the general and common presence of God, which is everywhere, and with all his creatures for this is not attended with such wonderful phenomena as here mentioned, either in the literal or mystic sense; but of the majestic, powerful, and gracious presence of God; such as he sometimes causes to attend his ministers, his word, his churches, his martyrs and confessors; and so as to strike an awe upon, and terror into, their greatest enemies, as well as to convert his own people.
John Wesley
114:7 Tremble - The mountains did more than what was fit at the appearance of the great God.
Robert Jamieson, A. R. Fausset and David Brown
114:7 at the presence of--literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
113:7113:7: Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակովբայ։
7 Երկիրը սասանուեց Տիրոջ դիմաց՝ Յակոբի Աստծու դիմաց, նրա՛ դիմաց,
7 Սարսափէ՛, ո՛վ երկիր, Տէրոջը երեսէն, Յակոբին Աստուծոյն երեսէն,
Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակոբայ:

113:7: Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակովբայ։
7 Երկիրը սասանուեց Տիրոջ դիմաց՝ Յակոբի Աստծու դիմաց, նրա՛ դիմաց,
7 Սարսափէ՛, ո՛վ երկիր, Տէրոջը երեսէն, Յակոբին Աստուծոյն երեսէն,
zohrab-1805▾ eastern-1994▾ western am▾
113:7113:7 Пред лицем Господа трепещи, земля, пред лицем Бога Иаковлева,
113:8 τοῦ ο the στρέψαντος στρεφω turn; turned around τὴν ο the πέτραν πετρα.1 cliff; bedrock εἰς εις into; for λίμνας λιμνη lake ὑδάτων υδωρ water καὶ και and; even τὴν ο the ἀκρότομον ακροτομος into; for πηγὰς πηγη well; fountain ὑδάτων υδωρ water
113:8 לְ lᵊ לְ to הֹושִׁיבִ֥י hôšîvˌî ישׁב sit עִם־ ʕim- עִם with נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing עִ֝֗ם ˈʕˈim עִם with נְדִיבֵ֥י nᵊḏîvˌê נָדִיב willing עַמֹּֽו׃ ʕammˈô עַם people
113:8. qui convertit petram in paludes aquarum silicem in fontes aquarumWho turned the rock into pools of water, and the stony hill into fountains of waters.
8. Which turned the rock into a pool of water, the flint into a fountain of waters.
Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob:

113:7 Пред лицем Господа трепещи, земля, пред лицем Бога Иаковлева,
113:8
τοῦ ο the
στρέψαντος στρεφω turn; turned around
τὴν ο the
πέτραν πετρα.1 cliff; bedrock
εἰς εις into; for
λίμνας λιμνη lake
ὑδάτων υδωρ water
καὶ και and; even
τὴν ο the
ἀκρότομον ακροτομος into; for
πηγὰς πηγη well; fountain
ὑδάτων υδωρ water
113:8
לְ lᵊ לְ to
הֹושִׁיבִ֥י hôšîvˌî ישׁב sit
עִם־ ʕim- עִם with
נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing
עִ֝֗ם ˈʕˈim עִם with
נְדִיבֵ֥י nᵊḏîvˌê נָדִיב willing
עַמֹּֽו׃ ʕammˈô עַם people
113:8. qui convertit petram in paludes aquarum silicem in fontes aquarum
Who turned the rock into pools of water, and the stony hill into fountains of waters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
114:8: The flint - I have translated חלמיש challamish, Granite; for such is the rock of Horeb, a piece of which now lies before me.
This short and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book.
It is so well translated in the old Psalter, that I think I shall gratify the reader by laying it before him.
Psa 114:1 In gangyng of Isrel oute of Egipt,Of the house of Jacob fra hethen folke.
Psa 114:2 Made is Jude his halawyngIsrel might of hym.
Psa 114:3 The se sawe and fled,Jurdan turned is agayne;
Psa 114:4 Hawes gladed als wethers,And hilles als lambes of schepe.
Psa 114:5 What is to the se, that thou fled?And thou Jordane that thou ert turned agayne?
Psa 114:6 Hawes gladded als wethers?And hils als lambs of schepe.
Psa 114:7 Fra the face of Lorde styrde is the erth,Fra the face of God of Jabob;
Psa 114:8 That turnes the stane in stank of waters,And roche in wels of waters.
And, as a still more ancient specimen of our language, I shall insert the Anglo-Saxon, with a literal reading, line for line, as near to the Saxon as possible, merely to show the affinity of the languages.
Psa 114:1 On outgang Israel of Egypt,House Jacob of folk foreigners;
Psa 114:2 Made is Jacob holyness his;Israel andweald (government) his.
Psa 114:3 Sea saw, and flew!Jordan turned underback!
Psa 114:4 Mounts they fain (rejoiced) so (as) rams,And burghs (hillocks) so (as) lamb - sheep.
Psa 114:5 What is the sea, that thou flew?And thou river for that thou turned is underback?
Psa 114:6 Mounts ye fained (rejoiced) so so rams;And hills so so lambs - sheep.
Psa 114:7 From sight Lord's stirred is earth;From sight God of Jacob.
Psa 114:8 Who turned stone in mere waters;And cliffs in wells waters.
I have retained some words above in nearly their Saxon form, because they still exist in our old writers; or, with little variation, in those of the present day: -
Psa 114:2 Andweald, government. Hence weal and wealth, commonweal or wealth; the general government, that which produces the welfare of the country.
Psa 114:4 Faegnodon, fained - desired fervently, felt delight in expectation.
Psa 114:4 Burgh, a hill - a mound or heap of earth, such as was raised up over the dead. Hence a barrow; and hence the word bury, to inhume the dead.
Psa 114:8 Mere, or meer, a large pool of water, a lake, a lough, still in use in the north of England. Gentlemen's ponds, or large sheets of water so called; and hence Winander-mere, a large lake in Westmoreland. Mere also signifies limit or boundary; hence the Mersey, the river which divides Lancashire from Cheshire, and serves as a boundary to both counties. The mere that spreads itself out to the sea.
Instead of cludas, which signifies rocks, one MS. has clyf, which signifies a craggy mountain or broken rock.
The reader will see from this specimen how much of our ancient language still remains in the present; and perhaps also how much, in his opinion, we have amplified and improved our mother tongue.
Albert Barnes: Notes on the Bible - 1834
114:8: Which turned the rock into a standing water - That is, Before him who could do this, the earth should tremble; the inhabited world should stand in awe of such amazing power. The words rendered "a standing water," mean properly a pool of water. They indicate nothing in regard to the permanency of that pool; they do not imply that it remained as a standing pool during the sojourn of the Israelites in the wilderness - whatever may have been the fact in regard to that. The simple idea is, that, at the time referred to, the rock was converted into a pool; that is, the waters flowed from the rock, constituting such a pool.
The flint - Another name for the rock - used here to describe the greatness of the miracle.
Into a fountain of waters - That is, The waters flowed from the rock as from a fountain. The Bible is a book of miracles, and there is nothing more improbable in this miracle than in any other.
In the Septuagint, the Latin Vulgate, the Syriac, the Arabic, and in many manuscripts, there is no division of the psalm here, but the following psalm is united with this, as if they were a single poem. Why, in those versions, the division of the Heb. was not followed, cannot now be ascertained. The division in the Hebrew is a natural division, and was evidently made in the original composition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
114:8: Psa 78:15, Psa 78:16, Psa 105:41, Psa 107:35; Exo 17:6; Num 20:11; Deu 8:15; Neh 9:15; Co1 10:4
Geneva 1599
114:8 Which (e) turned the rock [into] a standing water, the flint into a fountain of waters.
(e) That is, miraculously caused water to come out of the rock in great abundance, (Ex 17:6).
John Gill
114:8 Which turned the rock into a standing water,.... Both at Rephidim and at Kadesh; which being smitten, streams of water flowed out like rivers, as if the rock itself was changed into water; and which came a constant and continual supply for the Israelites, for it is said to follow them; see Ex 17:6.
The flint into a fountain of waters; referring to the same thing, the rocks were flinty ones. This was a type of Christ the Rock; who has an abiding fulness of grace in him; is the fountain of it, from whence it flows in great abundance for the supply of his people's wants, while passing through this wilderness to Canaan's land.
113:8113:8: Ո դարձոյց զվէմն ՚ի վտակս ջուրց, եւ զապառաժն ՚ի յաղբերակունս[7507]։ [7507] Ոմանք.Յաղբերակունս։
8 ով ժայռը դարձրեց ջրի վտակ, եւ ապառաժն՝ աղբիւրի ակունք:
8 Որ վէմը ջուրերու լիճի դարձուց Ու ապառաժը՝ ջուրերու աղբիւրի։
Ո դարձոյց զվէմն ի վտակս ջուրց, եւ զապառաժն յաղբերակունս:

113:8: Ո դարձոյց զվէմն ՚ի վտակս ջուրց, եւ զապառաժն ՚ի յաղբերակունս[7507]։
[7507] Ոմանք.Յաղբերակունս։
8 ով ժայռը դարձրեց ջրի վտակ, եւ ապառաժն՝ աղբիւրի ակունք:
8 Որ վէմը ջուրերու լիճի դարձուց Ու ապառաժը՝ ջուրերու աղբիւրի։
zohrab-1805▾ eastern-1994▾ western am▾
113:8113:8 превращающего скалу в озеро воды и камень в источник вод.
113:9 μὴ μη not ἡμῖν ημιν us κύριε κυριος lord; master μὴ μη not ἡμῖν ημιν us ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your δὸς διδωμι give; deposit δόξαν δοξα glory ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your καὶ και and; even τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your
113:9 מֹֽושִׁיבִ֨י׀ mˈôšîvˌî ישׁב sit עֲקֶ֬רֶת ʕᵃqˈereṯ עָקָר barren הַ ha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house אֵֽם־ ʔˈēm- אֵם mother הַ ha הַ the בָּנִ֥ים bbānˌîm בֵּן son שְׂמֵחָ֗ה śᵊmēḥˈā שָׂמֵחַ joyful הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
113:9. non nobis Domine non nobis sed nomini tuo da gloriamNot to us, O Lord, not to us; but to thy name give glory.
Which turned the rock [into] a standing water, the flint into a fountain of waters:

113:8 превращающего скалу в озеро воды и камень в источник вод.
113:9
μὴ μη not
ἡμῖν ημιν us
κύριε κυριος lord; master
μὴ μη not
ἡμῖν ημιν us
ἀλλ᾿ αλλα but
η or; than
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
δὸς διδωμι give; deposit
δόξαν δοξα glory
ἐπὶ επι in; on
τῷ ο the
ἐλέει ελεος mercy
σου σου of you; your
καὶ και and; even
τῇ ο the
ἀληθείᾳ αληθεια truth
σου σου of you; your
113:9
מֹֽושִׁיבִ֨י׀ mˈôšîvˌî ישׁב sit
עֲקֶ֬רֶת ʕᵃqˈereṯ עָקָר barren
הַ ha הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
אֵֽם־ ʔˈēm- אֵם mother
הַ ha הַ the
בָּנִ֥ים bbānˌîm בֵּן son
שְׂמֵחָ֗ה śᵊmēḥˈā שָׂמֵחַ joyful
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
113:9. non nobis Domine non nobis sed nomini tuo da gloriam
Not to us, O Lord, not to us; but to thy name give glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾
jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Молитва писателя о ниспослании милости евреям есть ревность по славе имени Иеговы. Тяжелое положение евреев в означенное время, неудачи, постигшие их при устроении своей жизни по возвращении из плена и при построении второго храма, и зависимое положение от иноземных правителей могли возбудить у язычников пренебрежение к Богу, как бессильному защитить и поддержать своих чтителей. Такой вывод от гражданско-политической слабости народа к суждению о слабости и бессилии бога этого народа, было обычным на Востоке, где военные удачи и политическое могущество народа объясняюсь степенью силы его национального Бога. Таким национальным богом евреев язычники считали Иегову.
Adam Clarke: Commentary on the Bible - 1831
God alone is to be glorified, Psa 115:1-3. The vanity of idols, Psa 115:4-8. Israel, the house of Aaron, and all that fear God, are exhorted to trust it the Lord, Psa 115:9-11. The Lord's goodness to his people, and his gracious promises, Psa 115:12-16. As the dead cannot praise him, the living should, Psa 115:17, Psa 115:18.
This Psalm is written as a part of the preceding by eighteen of Kennicott's and fifty-three of De Rossi's MSS.; by some ancient editions the Septuagint, the Syriac, the Vulgate, the Ethiopic, the Arabic, and the Anglo-Saxon. The old Anglo-Scottish Psalter reads it consecutively with the foregoing. Who the author of both was, we know not, nor on what occasion it was written. It seems to be an epinikion or triumphal song, in which the victory gained is entirely ascribed to Jehovah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 115:1, Because God is truly glorious, Psa 115:4, and idols are vanity, Psa 115:9, he exhorts to confidence in God; Psa 115:12, God is to be blessed for his blessings.
Carl Friedrich Keil and Franz Delitzsch

Call to the God of Israel, the Living God, to Rescue the Honour of His Name
This Psalm, which has scarcely anything in common with the preceding Psalm except that the expression "house of Jacob," Ps 114:1, is here broken up into its several members in Ps 115:12., is found joined with it, making one Psalm, in the lxx, Syriac, Arabic and Aethiopic versions, just as on the other hand Ps 116 is split up into two. This arbitrary arrangement condemns itself. Nevertheless Kimchi favours it, and it has found admission into not a few Hebrew manuscripts.
Tit is a prayer of Israel for God's aid, probably in the presence of an expedition against heathen enemies. The two middle strophes of the four are of the same compass. Ewald's conjecture, that whilst the Psalm was being sung the sacrifice was proceeded with, and that in Ps 115:12 the voice of a priest proclaims the gracious acceptance of the sacrifice, is pleasing. But the change of voices begins even with Ps 115:9, as Olshausen also supposes.
Geneva 1599
115:1 Not (a) unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.
(a) Because God promised to deliver them, not for their sakes, but for his Name, (Is 48:11), therefore they ground their prayer on this promise.
John Gill
INTRODUCTION TO PSALM 115
This psalm is by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, joined to the former, and makes one psalm with it: and Kimchi says, that in some books the psalm does not begin here; but in the best and correct copies of the Hebrew, and in the Targum, it stands a distinct psalm; and the different subject matter or argument shows it to be so. It is ascribed to various persons; by some to Moses and the Israelites, when pursued by Pharaoh: by others to the three companions of Daniel, cast into the fiery furnace: by others to Mordecai and Esther, when Haman distressed the Jews: by others to the heroes at the times of Antiochus and the Maccabees; so Theodoret: by some to Jehoshaphat, when a numerous army came against him; and by others to David, which is more probable; though on what occasion is not easy to say: some have thought it was written by him, when insulted by the Jebusites, 2Kings 5:6. The occasion of it seems to be some distress the church of God was in from the Heathens; and the design of it is to encourage trust and confidence in the Lord; and to excite the saints to give him the glory of all their mercies, and to expose the vanity of idols.
113:1113:1: Մի՛ մեզ Տէր մի՛ մեզ. այլ անուա՛ն քում տո՛ւր զփառս, վասն անուան եւ ճշմարտութեան քում[7508]։ [7508] Բազումք.Վասն ողորմութեան եւ ճշմարտութեան քոյ։
1 Ոչ թէ մեզ, Տէ՛ր, ոչ թէ մեզ, այլ քո անուա՛նը փառք տուր քո ողորմութան եւ ճշմարտութեան համար:
[115:1] Ո՛չ թէ մեզի, ո՛վ Տէր, ո՛չ թէ մեզի, Հապա քու անուանդ փառք տուր՝ Քու ողորմութեանդ ու ճշմարտութեանդ համար։
Մի՛ մեզ, Տէր, մի՛ մեզ, այլ անուան քում տուր զփառս վասն ողորմութեան եւ ճշմարտութեան քո:

113:1: Մի՛ մեզ Տէր մի՛ մեզ. այլ անուա՛ն քում տո՛ւր զփառս, վասն անուան եւ ճշմարտութեան քում[7508]։
[7508] Բազումք.Վասն ողորմութեան եւ ճշմարտութեան քոյ։
1 Ոչ թէ մեզ, Տէ՛ր, ոչ թէ մեզ, այլ քո անուա՛նը փառք տուր քո ողորմութան եւ ճշմարտութեան համար:
[115:1] Ո՛չ թէ մեզի, ո՛վ Տէր, ո՛չ թէ մեզի, Հապա քու անուանդ փառք տուր՝ Քու ողորմութեանդ ու ճշմարտութեանդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
113:1113:9 Не нам, Господи, не нам, но имени Твоему дай славу, ради милости Твоей, ради истины Твоей.
113:10 μήποτε μηποτε lest; unless εἴπωσιν επω say; speak τὰ ο the ἔθνη εθνος nation; caste ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him
113:10. propter misericordiam tuam et veritatem tuam ne dicant gentes ubi est Deus eorumFor thy mercy, and for thy truth's sake: lest the Gentiles should say: Where is their God?
KJV [115:1] Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth' s sake:

113:9 Не нам, Господи, не нам, но имени Твоему дай славу, ради милости Твоей, ради истины Твоей.
113:10
μήποτε μηποτε lest; unless
εἴπωσιν επω say; speak
τὰ ο the
ἔθνη εθνος nation; caste
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
113:10. propter misericordiam tuam et veritatem tuam ne dicant gentes ubi est Deus eorum
For thy mercy, and for thy truth's sake: lest the Gentiles should say: Where is their God?
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:1: Not unto us, O Lord - We take no merit to ourselves; as thine is the kingdom, and the power in that kingdom, so is thy glory.
For thy mercy, and for thy truth's sake - Thy mercy gave thy promise, thy truth fulfilled it.
Albert Barnes: Notes on the Bible - 1834
115:0: It is not possible now to ascertain on what occasion this psalm was composed, or who was its author. It has been generally believed that it was written in the later periods of the Jewish history, and after the captivity in Babylon. There is no improbability in the supposition, though there is nothing so marked in the psalm as to make this supposition necessary. It is evident from Psa 115:2-3, that it was composed in a time of national calamity, and especially of such national disaster as might lead the surrounding nations to say of them that they were forsaken by the God whom they worshipped. This charge is replied to by saying that what had occurred had taken place under the divine permission, and was no proof that Yahweh was not the true God. This thought leads the author of the psalm to prove the utter powerlessness of idols as compared with Yahweh, and, in view of this, to exhort the people of Israel still to trust in their own God as the Being in whom alone they could hope for protection and safety.
The psalm, therefore, comprises the following parts:
I. A statement that all which they had was to be traced to God, Psa 115:1.
II. The existing troubles of the nation as being so great that the pagan were led to infer that Yahweh could not help them, and to ask, with some show of plausibility, where now was the God in whom they trusted? Psa 115:2.
III. The general statement of the psalmist that what had occurred was to be traced to God; that it was not evidence that he had forsaken them, but was proof that he was a sovereign, Psa 115:3.
IV. A statement of the utter weakness, helplessness, and inefficiency of idols; of their entire powerlessness as being without life; and of the stupidity and folly of worshipping such lifeless objects, Psa 115:4-8.
V. An exhortation to trust in the Lord, on the ground of what he had done, and of the blessings which were to be expected of him, Psa 115:9-16.
VI. An exhortation to do this at once, since death would soon occur, and praise could not be rendered to him in the grave, Psa 115:17-18,

115:1: Not unto us, O Lord, not unto us, but unto thy name give glory - This apparently abrupt commencement of the psalm was undoubtedly in reference to some circumstances which would be well understood at the time when the psalm was composed, but which cannot be definitely ascertained now. It seems to have been in view of some existing troubles, and the language at the same time expresses a hope of the divine interposition, and a feeling that the praise of such interposition would belong wholly to God. The phrase "give glory" means, give all the honor and praise. See the notes at Psa 29:1-2.
For thy mercy - The mercy or the favor which we seek and look for - thy gracious help in the time of trouble.
And for thy truth's sake - Thy faithfulness to thy promises; thy faithfulness to thy people. The psalmist anticipated this manifestation of faithfulness with confidence; he felt that all the praise for such an anticipated interposition would belong to God.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:1: am 3108, bc 896 (Title), This seems to be an επινικιον, or triumphal song, in which the victory is wholly ascribed to Jehovah; and to none can it be referred with more propriety than to that of Jehoshaphat over the confederated forces of his enemies, ch2 20.
unto us: Psa 74:22, Psa 79:9, Psa 79:10; Jos 7:9; Isa 48:11; Eze 20:14, Eze 36:32; Dan 9:19; Eph 1:6; Rev 4:10, Rev 4:11
for thy mercy: Psa 61:7, Psa 89:1, Psa 89:2; Mic 7:20; Joh 1:17; Rom 15:8, Rom 15:9
Carl Friedrich Keil and Franz Delitzsch
115:1
Tit has to do not so much with the honour of Israel, which is not worthy of the honour (Ezek 36:22.) and has to recognise in its reproach a well-merited chastisement, as with the honour of Him who cannot suffer the reproaching of His holy name to continue long. He willeth that His name should be sanctified. In the consciousness of his oneness with this will, the poet bases his petition, in so far as it is at the same time a petition on behalf of Israel, upon God's cha'ris and alee'theia as upon two columns. The second על, according to an express note of the Masora, has no Waw before it, although the lxx and Targum insert one. The thought in Ps 115:2 is moulded after Ps 79:10, or after Joel 2:17, cf. Ps 42:4; Mic 7:10. איּה־נא is the same style as נגדּה־נּא in Ps 116:18, cf. in the older language אל־נא, אם־נא, and the like.
John Gill
115:1 Not unto us, O Lord, not unto us, but unto thy name give glory,.... There is no glory due to men; no, not to the best of men, not to be given them on any account whatever; neither on account of things natural, civil, and temporal, nor on account of things spiritual and eternal; but all to be given to the Lord: for, as for their beings and the preservation of them, with all the mercies of life, food, raiment, &c. they are not of themselves, but of the Lord; and so are the salvation of their souls, their election and redemption, their regeneration, conversion, and sanctification, their justification and pardon; whatsoever good thing is in them, or done by them: nor have they anything for the sake of righteousness done by them; nor do they desire to take the glory of past favours to themselves; nor request deliverance from present evils for their own merits, which they disclaim; nor for their own sakes, or that they may be great and glorious; but for the Lord's sake, for his name's sake, that he may be glorified; which is the principal sense of the passage. So the Targum,
"not for our sakes. O Lord, not for our merit, but to thy name give glory.''
Good men desire to glorify God themselves, by ascribing to him the perfections of his nature, and celebrating them; by giving thanks to him for mercies, spiritual and temporal; by exercising faith upon him, as a promising God; and by living to his glory: and they are very desirous that all others would give him the glory due unto his name; and that he would glorify himself, and get himself a glorious and an everlasting name. And indeed the words are addressed to him, and not to others; and particularly that he would glorify, or take the glory of the following perfections:
for thy mercy, and for thy truth's sake; so very manifest in the salvation of his people, and in all their deliverances, and therefore ought to have the glory of them. His "mercy", or his "grace" (w), as it may be rendered, is displayed in the salvation of his people by Christ, in their regeneration, justification, pardon, and eternal life: and so is his truth, or faithfulness in all his promises; and particularly in the mission of his Son as a Saviour, so long promised and expected; and who is "truth" himself, the truth of all promises and prophecies; and by whom the truth of the Gospel came, the Word, which God has magnified above every name.
(w) "propter gratiam tuam", Cocceius, Michaelis.
John Wesley
115:8 Are like them - As void of all sense or reason as their images.
Robert Jamieson, A. R. Fausset and David Brown
115:1 The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions. (Psa. 115:1-18)
The vindication of God's mercy and faithfulness (Ps 25:10; Ps 36:6) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (Ps 2:4; Ps 11:4) is avowed.
113:2113:2: Մի՛ երբէք ասասցեն ՚ի հեթանոսս, թէ ո՛ւր է Աստուած նոցա։
2 Թող երբեք հեթանոսների մէջ չասեն, թէ՝ «Նրանց Աստուածն ո՞ւր է»:
[115:2] Ինչո՞ւ համար հեթանոսները ըսեն.«Ո՞ւր է հիմա անոնց Աստուածը»։
Մի՛ երբեք ասասցեն ի հեթանոսս, թէ` Ո՞ւր է Աստուած նոցա:

113:2: Մի՛ երբէք ասասցեն ՚ի հեթանոսս, թէ ո՛ւր է Աստուած նոցա։
2 Թող երբեք հեթանոսների մէջ չասեն, թէ՝ «Նրանց Աստուածն ո՞ւր է»:
[115:2] Ինչո՞ւ համար հեթանոսները ըսեն.«Ո՞ւր է հիմա անոնց Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
113:2113:10 Для чего язычникам говорить: >?
113:11 ὁ ο the δὲ δε though; while θεὸς θεος God ἡμῶν ημων our ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἄνω ανω.1 upward; above ἐν εν in τοῖς ο the οὐρανοῖς ουρανος sky; heaven καὶ και and; even ἐν εν in τῇ ο the γῇ γη earth; land πάντα πας all; every ὅσα οσος as much as; as many as ἠθέλησεν θελω determine; will ἐποίησεν ποιεω do; make
113:11. Deus autem noster in caelo universa quae voluit fecitBut our God is in heaven: he hath done all things whatsoever he would.
KJV [115] Wherefore should the heathen say, Where [is] now their God:

113:10 Для чего язычникам говорить: <<где же Бог их>>?
113:11
ο the
δὲ δε though; while
θεὸς θεος God
ἡμῶν ημων our
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
ἄνω ανω.1 upward; above
ἐν εν in
τοῖς ο the
οὐρανοῖς ουρανος sky; heaven
καὶ και and; even
ἐν εν in
τῇ ο the
γῇ γη earth; land
πάντα πας all; every
ὅσα οσος as much as; as many as
ἠθέλησεν θελω determine; will
ἐποίησεν ποιεω do; make
113:11. Deus autem noster in caelo universa quae voluit fecit
But our God is in heaven: he hath done all things whatsoever he would.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:2: Wherefore should the heathen say - This appears to refer to a time in which the Israelites had suffered some sad reverses, so as to be brought very low, and to be marked by the heathen.
Albert Barnes: Notes on the Bible - 1834
115:2: Wherefore should the heathen say - The nations; they who worshipped idols, and who claimed that those idols were true gods. Why should we, thy people, be so left, so forsaken, so afflicted, as to lead these idolaters to suppose that we worship a false God, or that the God whom we adore is destitute of power or faithfulness; either that he does not exist, or that he cannot be relied on. It is evident that they were now in circumstances which would give some plausibility to the question here asked.
Where is now their God? - They seem to be forsaken. God, the God whom they worship, does not come forth for their defense. If he exists at all, he is destitute of power, or he is not true to the people who worship him, and he cannot be trusted. Compare Psa 42:3, note; Psa 42:10, note; Psa 79:10, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:2: Psa 42:3, Psa 42:10, Psa 79:10; Exo 32:12; Num 14:15, Num 14:16; Deu 32:26, Deu 32:27; Kg2 19:10-19; Joe 2:17
Geneva 1599
115:2 Wherefore should the heathen say, (b) Where [is] now their God?
(b) When the wicked see that God does not always accomplish his promise as they imagined, they think there is no God.
John Gill
115:2 Wherefore should the Heathen say,.... The nations about Israel, the nations of the world; the Gentiles in any age; the Papists in ours, sometimes called the Heathen, Ps 10:16. The church expostulates with the Lord why those should be suffered to say, in a reproachful, insulting, manner, and by way of triumph,
where is now their God? that they have boasted of would help them; in whom they have put their trust and confidence; why does not he help them, as he has promised, and they expect? Thus the church suggests, that if the Lord did not appear for them, his own glory lay at stake. Such language is generally used by their enemies, when the people of God were in any distress; see Ps 42:10.
John Wesley
115:9 Their - Who trust in him.
Robert Jamieson, A. R. Fausset and David Brown
115:2 Where is now, &c.--"now" is "not a particle of time, but of entreaty," as in our forms of speech, "Come now," "See now," &c.
113:3113:3: Աստուած մեր յերկինս եւ յերկրի, զամենայն զոր ինչ կամեցաւ եւ արար։
3 Մեր Աստուածը երկնքում է եւ երկրի վրայ. ինչ որ նա ուզեց՝ արեց:
[115:3] Բայց մեր Աստուածը երկինքն է. Անիկա իր բոլոր ուզածը ըրաւ։
Աստուած մեր յերկինս [678]եւ յերկրի``. զամենայն զոր ինչ կամեցաւ եւ արար:

113:3: Աստուած մեր յերկինս եւ յերկրի, զամենայն զոր ինչ կամեցաւ եւ արար։
3 Մեր Աստուածը երկնքում է եւ երկրի վրայ. ինչ որ նա ուզեց՝ արեց:
[115:3] Բայց մեր Աստուածը երկինքն է. Անիկա իր բոլոր ուզածը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
113:3113:11 Бог наш на небесах [и на земле]; творит все, что хочет.
113:12 τὰ ο the εἴδωλα ειδωλον idol τῶν ο the ἐθνῶν εθνος nation; caste ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf ἔργα εργον work χειρῶν χειρ hand ἀνθρώπων ανθρωπος person; human
113:12. idola gentium argentum et aurum opus manuum hominumThe idols of the Gentiles are silver and gold, the works of the hands of men.
KJV [115] But our God [is] in the heavens: he hath done whatsoever he hath pleased:

113:11 Бог наш на небесах [и на земле]; творит все, что хочет.
113:12
τὰ ο the
εἴδωλα ειδωλον idol
τῶν ο the
ἐθνῶν εθνος nation; caste
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
ἔργα εργον work
χειρῶν χειρ hand
ἀνθρώπων ανθρωπος person; human
113:12. idola gentium argentum et aurum opus manuum hominum
The idols of the Gentiles are silver and gold, the works of the hands of men.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15. Описание бессилия языческих идолов очень напоминает такое же описание в послании пророка Иеремии, написанном вскоре после наступления плена вавилонского. Можно думать, что оно заимствовано из означенного источника.
Adam Clarke: Commentary on the Bible - 1831
115:3: He hath done whatsover he hath pleased - There was too much cause for his abandoning us to our enemies; yet he still lives and rules in heaven and in earth.
Albert Barnes: Notes on the Bible - 1834
115:3: But our God is in the heavens - The Septuagint adds, "and in the earth." This is not, however, in the Hebrew. The idea is, Our God really exists. He is the true God. He reigns in heaven. His plans are such as are and should be formed in heaven: lofty, vast, incomprehensible. But he is still our God; our Ruler; our Protector. He is not a god of earth - whose origin is earth - who dwells on earth alone - like the idols of the pagan; but the whole vast universe is under his control.
He hath done whatsoever he hath pleased - And, therefore, what has been done is right, and we should be submissive to it. He is a sovereign God; and mysterious as are his doings, and much as there seems to be occasion to ask the question "Where is now your God?" yet we are to feel that what has occurred has been in accordance with his eternal plans, and is to be submitted to as a part of his arrangements. It is, in fact, always a sufficient answer to the objections which are made to the government of God, as if he had forsaken his people in bringing affliction on them, and leaving them, apparently without interposition, to poverty, to persecution, and to tears, that he is "in the heavens;" that he rules there and everywhere; that he has his own eternal purposes; and that all things are ordered in accordance with his will. There must, therefore, be some good reason why events occur as they actually do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:3: But our: Psa 2:4, Psa 68:4, Psa 123:1; Ch1 16:25; Mat 6:9
he hath: Psa 135:6; Isa 46:10; Dan 4:35; Rom 9:19; Eph 1:11
Carl Friedrich Keil and Franz Delitzsch
115:3
The poet, with "And our God," in the name of Israel opposes the scornful question of the heathen by the believingly joyous confession of the exaltation of Jahve above the false gods. Israel's God is in the heavens, and is therefore supramundane in nature and life, and the absolutely unlimited One, who is able to do all things with a freedom that is conditioned only by Himself: quod vult, valet (Ps 115:3 = Ps 135:6, Wisd. 12:18, and frequently). The carved gods (עצב, from עצב, cogn. חצב, קצב) of the heathen, on the contrary, are dead images, which are devoid of all life, even of the sensuous life the outward organs of which are imagined upon them. It cannot be proved with Eccles 5:16 that ידיהם and רגליחם are equivalent to ידים להם, רגלים. They are either subjects which the Waw apodosis cf. Gen 22:24; Prov 23:24; Hab 2:5) renders prominent, or casus absoluti (Ges. ֗145, 2), since both verbs have the idols themselves as their subjects less on account of their gender (יד and רגל are feminine, but the Hebrew usage of genders is very free and not carried out uniformly) as in respect of Ps 115:7: with reference to their hands, etc. ימישׁוּן is the energetic future form, which goes over from משׁשׁ into מוּשׁ, for ימשּׁוּ. It is said once again in Ps 115:7 that speech is wanting to them; for the other negations only deny life to them, this at the same time denies all personality. The author might know from his own experience how little was the distinction made by the heathen worship between the symbol and the thing symbolized. Accordingly the worship of idols seems to him, as to the later prophets, to be the extreme of self-stupefaction and of the destruction of human consciousness; and the final destiny of the worshippers of false gods, as he says in Ps 115:8, is, that they become like to their idols, that is to say, being deprived of their consciousness, life, and existence, they come to nothing, like those their nothingnesses (Is 44:9). This whole section of the Psalm is repeated in Ps 135 (Ps 115:6, Ps 115:15).
Geneva 1599
115:3 But our God [is] in the heavens: he hath done whatsoever he hath (c) pleased.
(c) No impediments can slow his work, but he uses even the impediments to serve his will.
John Gill
115:3 But our God is in the heavens,.... His habitation is in the heavens, as the Targum; the Septuagint and Arabic versions add, "and in earth": he is in both, and fills both with his presence; and cannot be contained in either. He is the Maker and Possessor of heaven and earth; the one is his throne, and the other is his footstool: he dwells in the highest heaven, and overlooks all persons and things on earth, and overrules all; he is higher than the highest, and his kingdom ruleth over all.
He hath done whatsoever he pleased; in creation, in providence, and in grace: he hath made what creatures he pleased, and for his pleasure; and he does according to his will, and after the counsel of it, in heaven and in earth; and is gracious to whom he will be gracious; saves and calls men, not according to their works, but according to his own purpose and will; whose counsel shall stand, and he will do all his pleasure; he is the most high God, and a sovereign Being; all that he wills are possible to him, and easily done by him, and which Heathens themselves own (x).
(x) , Homer. Odyss. 10. v. 306. "Facile est omnia posse Deo", Ovid. de Arte Amandi, l. 1.
John Wesley
115:10 Aaron - You priests and Levites.
113:4113:4: Կուռք հեթանոսաց ոսկի եւ արծաթ են, ձեռագործք են որդւոց մարդկան։
4 Հեթանոսների կուռքերը ոսկի եւ արծաթ են, ձեռքի գործն են մարդկանց որդիների:
[115:4] Անոնց կուռքերը արծաթ ու ոսկի են Մարդու ձեռքի գործեր են,
Կուռք հեթանոսաց ոսկի եւ արծաթ են, ձեռագործ են որդւոց մարդկան:

113:4: Կուռք հեթանոսաց ոսկի եւ արծաթ են, ձեռագործք են որդւոց մարդկան։
4 Հեթանոսների կուռքերը ոսկի եւ արծաթ են, ձեռքի գործն են մարդկանց որդիների:
[115:4] Անոնց կուռքերը արծաթ ու ոսկի են Մարդու ձեռքի գործեր են,
zohrab-1805▾ eastern-1994▾ western am▾
113:4113:12 А их идолы серебро и золото, дело рук человеческих.
113:13 στόμα στομα mouth; edge ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not λαλήσουσιν λαλεω talk; speak ὀφθαλμοὺς οφθαλμος eye; sight ἔχουσιν εχω have; hold καὶ και and; even οὐκ ου not ὄψονται οραω view; see
113:13. os habent et non loquentur oculos habent et non videbuntThey have mouths and speak not: they have eyes and see not.
KJV [115] Their idols [are] silver and gold, the work of men' s hands:

113:12 А их идолы серебро и золото, дело рук человеческих.
113:13
στόμα στομα mouth; edge
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
λαλήσουσιν λαλεω talk; speak
ὀφθαλμοὺς οφθαλμος eye; sight
ἔχουσιν εχω have; hold
καὶ και and; even
οὐκ ου not
ὄψονται οραω view; see
113:13. os habent et non loquentur oculos habent et non videbunt
They have mouths and speak not: they have eyes and see not.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:4: Their idols are silver, etc. - They are metal, stone, and wood. They are generally made in the form of man, but can neither see, hear, smell, feel, walk, nor speak. How brutish to trust in such! And next to these, in stupidity and inanity, must they be who form them, with the expectation of deriving any good from them. So obviously vain was the whole system of idolatry, that the more serious heathens ridiculed it, and it was a butt for the jests of their freethinkers and buffoons. How keen are those words of Juvenal! -
- Audis Jupiter, haec? nec labra moves, cum mittere vocem.
Debueras, vel marmoreus vel aheneus? aut cur
In carbone tuo charta pia thura soluta
Ponimus, et sectum vituli jecur, albaque porci
Omenta? ut video, nullum discrimen habendum est.
Effigies inter vestras, statuamque Bathylli.
Sat. xiii., ver. 113.
Dost thou hear, O Jupiter, these things? nor move thy lips when thou oughtest to speak out, whether thou art of marble or of bronze? Or, why do we put the sacred incense on thy altar from the opened paper, and the extracted liver of a calf, and the white caul of a hog? As far as I can discern there is no difference between thy statue and that of Bathyllus."
This irony will appear the keener, when it is known that Bathyllus was a fiddler and player, whose image by the order of Polycrates, was erected in the temple of Juno at Samos. See Isa 41:1, etc.; Isa 46:7; Jer 10:4, Jer 10:5, etc.; and Psa 135:15, Psa 135:16.
Albert Barnes: Notes on the Bible - 1834
115:4: Their idols - Their gods - the gods which they worship, as contrasted with the God whom we adore. The design of this description Psa 115:4-8 is to show the utter vanity of trusting in such gods, and to lead the people of Israel to put their trust in the true God - in Yahweh.
Are silver and gold - Made of silver and gold, and they must have, therefore, the properties of silver and gold. They can be of value only as silver and gold. They cannot do the work of mind; they cannot do the work of God. The psalmist was not disposed to depreciate the real value of these idols, or to throw contempt on them which they did not deserve. He was disposed to treat them fairly. They were silver and gold; they had an intrinsic value as such; they showed in the value of the material how much the pagan were disposed to honor their objects of worship; and they were not held up to contempt as shapeless blocks of wood or stone. The psalmist might have said that most of them were made of wood or stone, and were mere shapeless blocks; but it is always best to do justice to an adversary, and not to attempt to underrate what he values. The argument of an infidel on the subject of religion may be utterly worthless as an argument for infidelity, but it may evince ability, learning, subtilty, clearness of reasoning, and even candor; and it is best to admit this, if it is so, and to give to it all the credit which it deserves as a specimen of reasoning, or as stating a real difficulty which ought to be solved by somebody - to call it "silver and gold" if it is so, and not to characterize it as worthless, weak, stupid - the result of ignorance and folly. He has great advantage in an argument who owns the real force of what an opponent says; he gains nothing who charges it as the offspring of stupidity, ignorance, and folly - unless he can show that it is so.
The work of men's hands - Shaped and fashioned by people's hands. They cannot, therefore, be superior to those who made them; they cannot answer the purpose of a God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:4: Their idols: They are metal, stone, and wood; and though generally made in the form of man, they can neither see, hear, smell, feel, walk, nor speak! Even the wiser heathen made them the objects of their jests. Psa 97:7, Psa 135:15-17; Deu 4:28; Isa 40:19, Isa 40:20, Isa 42:17, Isa 46:1, Isa 46:2, Isa 46:6, Isa 46:7; Jer 10:3-5; Hos 8:6; Hab 2:18-20; Act 19:26, Act 19:35; Co1 10:19, Co1 10:20
Geneva 1599
115:4 Their idols [are] (d) silver and gold, the work of men's hands.
(d) Seeing that neither the matter nor the form can commend their idols it follows that there is no reason that they should be esteemed.
John Gill
115:4 Their idols are silver and gold,.... The idols of the Gentiles; so the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. The gods they serve and worship are not in the heavens; but the matter of which they are made is dug out of the earth: and this is the greatest excellency and value that there is in them; and such as are made of these are of the greatest worth, and yet only for the matter of them, otherwise useless and inanimate statues; such are the idols of the Papists, Rev_ 9:20.
The work of men's hands; the matter of them is gold and silver, which they owe to the earth as their original; the form of them they owe to men, and therefore can not be God, Hos 8:6. If it is idolatry to worship what God has made, the sun, moon, and stars, it must be gross idolatry, and great stupidity, to worship what man has made: if it is sinful to worship the creature besides the Creator, or more than him, it must be still more so to worship the creature of a creature.
John Wesley
115:11 Ye that fear - All of you who worship the true God, not only Israelites, but even Gentile proselytes.
Robert Jamieson, A. R. Fausset and David Brown
115:4 (Compare Is 40:18-20; Is 44:9-20).
113:5113:5: Բերան ունին՝ եւ ո՛չ խօսին, աչս ունին՝ եւ ո՛չ տեսանեն։
5 Բերան ունեն՝ բայց չեն խօսում, աչքեր ունեն՝ բայց չեն տեսնում:
[115:5] Բերան ունին՝ բայց չեն խօսիր. Աչքեր ունին՝ բայց չեն տեսներ.
Բերան ունին` եւ ոչ խօսին, աչս ունին` եւ ոչ տեսանեն:

113:5: Բերան ունին՝ եւ ո՛չ խօսին, աչս ունին՝ եւ ո՛չ տեսանեն։
5 Բերան ունեն՝ բայց չեն խօսում, աչքեր ունեն՝ բայց չեն տեսնում:
[115:5] Բերան ունին՝ բայց չեն խօսիր. Աչքեր ունին՝ բայց չեն տեսներ.
zohrab-1805▾ eastern-1994▾ western am▾
113:5113:13 Есть у них уста, но не говорят; есть у них глаза, но не видят;
113:14 ὦτα ους ear ἔχουσιν εχω have; hold καὶ και and; even οὐκ ου not ἀκούσονται ακουω hear ῥῖνας ρις have; hold καὶ και and; even οὐκ ου not ὀσφρανθήσονται οσφραινομαι smell
113:14. aures habent et non audient nasum habent et non odorabunturThey have ears and hear not: they have noses and smell not.
KJV [115] They have mouths, but they speak not: eyes have they, but they see not:

113:13 Есть у них уста, но не говорят; есть у них глаза, но не видят;
113:14
ὦτα ους ear
ἔχουσιν εχω have; hold
καὶ και and; even
οὐκ ου not
ἀκούσονται ακουω hear
ῥῖνας ρις have; hold
καὶ και and; even
οὐκ ου not
ὀσφρανθήσονται οσφραινομαι smell
113:14. aures habent et non audient nasum habent et non odorabuntur
They have ears and hear not: they have noses and smell not.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
115:5: They have mouths ... - They are shaped like people, but have none of the attributes of intelligent beings.
John Gill
115:5 They have mouths, but they speak not,.... These idols are carved with mouths, but they make no use of them; if any cry to them for they cannot answer them, nor save them from their troubles. Baal's priests cried to their idol, but was no voice heard, nor answer returned; they are rightly called dumb idols, Hab 2:18, 3Kings 18:26, but our God in the heavens, when his people cry to him, he answers them, and sends them relief; and tells them his grace is sufficient for them, and so they find it to be.
Eyes have they, but they see not; they are made with eyes in their heads, but cannot see with them; they cannot see their worshippers, nor what they bring to them; neither their persons nor their wants, Dan 5:23, but our God and Father in heaven, he sees in secret the persons and hearts of his people; their desires are before him, and their groanings are not hid from him; his eyes are on the righteous, and are never withdrawn from them.
John Wesley
115:12 Mindful - In our former straits, and therefore we trust he will still bless us.
113:6113:6: Ականջս ունին՝ եւ ո՛չ լսեն, ունչս ունին՝ եւ ո՛չ հոտոտին[7509]։ [7509] Ոմանք.Եւ ո՛չ հոտոտեն։
6 Ականջներ ունեն՝ բայց չեն լսում, քիթ ունեն՝ բայց չեն հոտոտում:
[115:6] Ականջներ ունին՝ բայց չեն լսեր. Քիթ ունին բայց հոտ չեն առներ.
ականջս ունին` եւ ոչ լսեն, ունչս ունին` եւ ոչ հոտոտեն:

113:6: Ականջս ունին՝ եւ ո՛չ լսեն, ունչս ունին՝ եւ ո՛չ հոտոտին[7509]։
[7509] Ոմանք.Եւ ո՛չ հոտոտեն։
6 Ականջներ ունեն՝ բայց չեն լսում, քիթ ունեն՝ բայց չեն հոտոտում:
[115:6] Ականջներ ունին՝ բայց չեն լսեր. Քիթ ունին բայց հոտ չեն առներ.
zohrab-1805▾ eastern-1994▾ western am▾
113:6113:14 есть у них уши, но не слышат; есть у них ноздри, но не обоняют;
113:15 χεῖρας χειρ hand ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not ψηλαφήσουσιν ψηλαφαω feel; grope for πόδας πους foot; pace ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not περιπατήσουσιν περιπατεω walk around / along οὐ ου not φωνήσουσιν φωνεω call; crow ἐν εν in τῷ ο the λάρυγγι λαρυγξ larynx αὐτῶν αυτος he; him
113:15. manus habent et non palpabunt pedes habent et non ambulabunt nec sonabunt in gutture suoThey have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
KJV [114] They have ears, but they hear not: noses have they, but they smell not:

113:14 есть у них уши, но не слышат; есть у них ноздри, но не обоняют;
113:15
χεῖρας χειρ hand
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
ψηλαφήσουσιν ψηλαφαω feel; grope for
πόδας πους foot; pace
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
περιπατήσουσιν περιπατεω walk around / along
οὐ ου not
φωνήσουσιν φωνεω call; crow
ἐν εν in
τῷ ο the
λάρυγγι λαρυγξ larynx
αὐτῶν αυτος he; him
113:15. manus habent et non palpabunt pedes habent et non ambulabunt nec sonabunt in gutture suo
They have hands and feel not: they have feet and walk not: neither shall they cry out through their throat.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ all ▾
John Gill
115:6 They have ears, but they hear not,.... The makers of them have taken care to place a pair of ears to their heads, but could not convey the faculty of hearing to them; so that though their priests may cry from morning to noon, as Baal's worshippers did, saying, O Baal, hear us; and even tonight, and one day and night after another, nothing is heard, 3Kings 18:26. Indeed the image of Jupiter at Crete was made without ears; because it was thought unbecoming that he, who was prince and lord of all, should give ear to any (y): but the God of heaven and earth is a God hearing prayer; his ear is not heavy, that it cannot hear; his ears are always open to the cries of his people.
Noses have they, but they smell not; the incense that is set before them, nor the sacrifices offered to them, Deut 4:28, but our God smelled a sweet savour in legal sacrifices, offered up in the faith of the Messiah; and especially he smells a sweet savour in the sacrifice of his Son, and in the prayers of his saints, which are sweet odours; and particularly as they come to him perfumed with the incense of Christ's mediation, Gen 8:21.
(y) Plutarch. de Isid. & Osir. prope finem.
John Wesley
115:13 Both small - Of whatsoever quality, high and low, rich and poor.
113:7113:7: Ձեռս ունին՝ եւ ո՛չ շօշափեն, ոտս ունին՝ եւ ո՛չ գնան. եւ ո՛չ գոյ բարբառ ՚ի կոկորդս նոցա։
7 Ձեռքեր ունեն՝ բայց չեն շօշափում, ոտքեր ունեն՝ բայց չեն քայլում, եւ նրանց կոկորդում ձայն չկայ:
[115:7] Ձեռքեր ունին՝ բայց չեն շօշափեր. Ոտքեր ունին՝ բայց չեն քալեր Ու իրենց կոկորդովը ձայն չեն հաներ։
ձեռս ունին` եւ ոչ շօշափեն, ոտս ունին` եւ ոչ գնան. եւ ոչ գոյ բարբառ ի կոկորդս նոցա:

113:7: Ձեռս ունին՝ եւ ո՛չ շօշափեն, ոտս ունին՝ եւ ո՛չ գնան. եւ ո՛չ գոյ բարբառ ՚ի կոկորդս նոցա։
7 Ձեռքեր ունեն՝ բայց չեն շօշափում, ոտքեր ունեն՝ բայց չեն քայլում, եւ նրանց կոկորդում ձայն չկայ:
[115:7] Ձեռքեր ունին՝ բայց չեն շօշափեր. Ոտքեր ունին՝ բայց չեն քալեր Ու իրենց կոկորդովը ձայն չեն հաներ։
zohrab-1805▾ eastern-1994▾ western am▾
113:7113:15 есть у них руки, но не осязают; есть у них ноги, но не ходят; и они не издают голоса гортанью своею.
113:16 ὅμοιοι ομοιος like; similar to αὐτοῖς αυτος he; him γένοιντο γινομαι happen; become οἱ ο the ποιοῦντες ποιεω do; make αὐτὰ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the πεποιθότες πειθω persuade ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
113:16. similes illis fiant qui faciunt ea omnis qui confidit in eisLet them that make them become like unto them: and all such as trust in them.
KJV [114] They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat:

113:15 есть у них руки, но не осязают; есть у них ноги, но не ходят; и они не издают голоса гортанью своею.
113:16
ὅμοιοι ομοιος like; similar to
αὐτοῖς αυτος he; him
γένοιντο γινομαι happen; become
οἱ ο the
ποιοῦντες ποιεω do; make
αὐτὰ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
113:16. similes illis fiant qui faciunt ea omnis qui confidit in eis
Let them that make them become like unto them: and all such as trust in them.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Как беспомощны и бессильны идолы, так да будут бессильны их почитатели, т. е. язычники, сейчас, при писателе, главенствующие над евреями.
Geneva 1599
115:7 They have (e) hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
(e) He shows what great vanity it is to ask help from them who not only have no help in them, but lack sense and reason.
John Gill
115:7 They have hands, but they handle not,.... So as to feel any thing that is put into their hands; they cannot make use of their hands to stretch them out, and receive anything from their worshippers; nor can they give anything to them: but our God receives and accepts the sacrifices of his people, their prayers and their praises; and opens his hand, and liberally supplies their wants, both in providence and grace.
Feet have they, but they walk not; cannot stir from the place where they are, to the assistance of those that call unto them, Is 46:7 but our God walks upon the wings of the wind, and is a present help in times of trouble; a God at hand and afar off, and makes haste to the relief of his people in distress.
Neither speak they through their throat; or make a mournful voice as a dove, as the word is used in Is 38:14 or chirp as a bird, or chatter as a crane; or warble out any note through the throat, as birds do; and much less form any articulate sound, or utter any proper word, that may be understood.
Robert Jamieson, A. R. Fausset and David Brown
115:7 speak . . . throat--literally, "mutter," not even utter articulate sounds.
113:8113:8: Նման նոցա՛ եղիցին ոյք արարին զնոսա. ամենեքեան ոյք յուսացեալ են ՚ի նոսա[7510]։ [7510] Ոմանք.Եւ ամենեքեան որ յու՛՛։
8 Նրանց նման կը լինեն դրանք ստեղծողները եւ բոլոր նրանք, որ իրենց յոյսը դնում են դրանց վրայ:
[115:8] Անոնց նման կ’ըլլան զանոնք շինողները Ու բոլոր անոնց յուսացողները։
Նման նոցա եղիցին ոյք արարին զնոսա, ամենեքեան ոյք յուսացեալ են ի նոսա:

113:8: Նման նոցա՛ եղիցին ոյք արարին զնոսա. ամենեքեան ոյք յուսացեալ են ՚ի նոսա[7510]։
[7510] Ոմանք.Եւ ամենեքեան որ յու՛՛։
8 Նրանց նման կը լինեն դրանք ստեղծողները եւ բոլոր նրանք, որ իրենց յոյսը դնում են դրանց վրայ:
[115:8] Անոնց նման կ’ըլլան զանոնք շինողները Ու բոլոր անոնց յուսացողները։
zohrab-1805▾ eastern-1994▾ western am▾
113:8113:16 Подобны им да будут делающие их и все, надеющиеся на них.
113:17 οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel ἤλπισεν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master βοηθὸς βοηθος helper αὐτῶν αυτος he; him καὶ και and; even ὑπερασπιστὴς υπερασπιστης he; him ἐστιν ειμι be
113:17. Israhel confidet in Domino auxiliator et protector eorum estThe house of Israel hath hoped in the Lord: he is their helper and their protector.
KJV [114] They that make them are like unto them; [so is] every one that trusteth in them:

113:16 Подобны им да будут делающие их и все, надеющиеся на них.
113:17
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
ἤλπισεν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
βοηθὸς βοηθος helper
αὐτῶν αυτος he; him
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης he; him
ἐστιν ειμι be
113:17. Israhel confidet in Domino auxiliator et protector eorum est
The house of Israel hath hoped in the Lord: he is their helper and their protector.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
115:8: They that make them are like unto them - Stupid; senseless; irrational. See the notes at Isa 44:9-20.
So is everyone that trusteth in them - People who do this show that they are destitute of all the proper attributes of reason, since such gods cannot help them. It is most strange, as it appears to us, that the worshippers of idols did not themselves see this; but this is in reality no more strange than that sinners do not see the folly of their course of sin; that people do not see the folly of worshipping no God. In fact, there is less of folly among the pagan than there is in this class of men. The worship of an idol shows at least that there is some religious tendency in the mind; some conviction that God ought to he worshipped; some aspiration after a proper object of worship; some appreciation of the true dignity and rank of man as made for worship; but what shall be said of the man who evinces no such tendency - who has no such aspiration or desire - who endeavors to extinguish in his nature all that was designed to express the idea of worship, or to lead him to God - who never starts the inquiry whether there is a God - who never prays for light, for guidance, for pardon, for a preparation for death and eternity - who never even testifies so much interest in religion as to set up an image of gold, or wood, or stone, as indicative of the fact that he is made above the brutes? There are multitudes of the pagan less stupid and foolish than people in Christian lands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:8: Psa 135:18; Isa 44:9-20; Jer 10:8; Jon 2:8; Hab 2:18, Hab 2:19
Geneva 1599
115:8 They that make them are (f) like unto them; [so is] every one that trusteth in them.
(f) As much without sense as blocks and stones.
John Gill
115:8 They that make them are like unto them,.... As stupid as the matter of which they are made; as sottish and as senseless as the idols themselves, see Is 44:9. Aben Ezra and Kimchi interpret it as a petition, "let them that make them be like unto them"; and so the Targum, the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions: they liked not to retain God in their knowledge, let them be given up to a reprobate mind, to a mind void of all sense and judgment; and which indeed is their case, Rom 1:28.
So is everyone that trusteth in them; more especially they that worship them: for an artificer may make them for gain, and have no faith in them; but a worshipper places confidence in them. Or this clause may be explanative of the former, and be rendered, even "every one", &c. for "to make" sometimes signifies to serve and worship, Ex 32:35.
Robert Jamieson, A. R. Fausset and David Brown
115:8 every one that trusteth--they who trust, whether makers or not.
113:9113:9: Տուն Իսրայէլի յուսացաւ ՚ի Տէր, օգնական ընդունելի՛ է նոցա[7511]։ [7511] Ոմանք.Տունն։ Ուր Ոսկան.Եւ ընկերօղ է նոցա։
9 Իսրայէլի տունը յոյսը դրեց Տիրոջ վրայ, որը նրա օգնականն ու ապաւէնն է:
[115:9] Ո՛վ Իսրայէլ, Տէրո՛ջը յուսա*.Ան է անոնց օգնութիւնը ու ասպարը։
[679]Տուն Իսրայելի յուսացաւ ի Տէր, օգնական ընդունելի է նոցա:

113:9: Տուն Իսրայէլի յուսացաւ ՚ի Տէր, օգնական ընդունելի՛ է նոցա[7511]։
[7511] Ոմանք.Տունն։ Ուր Ոսկան.Եւ ընկերօղ է նոցա։
9 Իսրայէլի տունը յոյսը դրեց Տիրոջ վրայ, որը նրա օգնականն ու ապաւէնն է:
[115:9] Ո՛վ Իսրայէլ, Տէրո՛ջը յուսա*.Ան է անոնց օգնութիւնը ու ասպարը։
zohrab-1805▾ eastern-1994▾ western am▾
113:9113:17 [Дом] Израилев! уповай на Господа: Он наша помощь и щит.
113:18 οἶκος οικος home; household Ααρων ααρων Aarōn; Aaron ἤλπισεν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master βοηθὸς βοηθος helper αὐτῶν αυτος he; him καὶ και and; even ὑπερασπιστὴς υπερασπιστης he; him ἐστιν ειμι be
113:18. domus Aaron confidet in Domino auxiliator et protector eorum estThe house of Aaron hath hoped in the Lord: he is their helper and their protector.
KJV [114] O Israel, trust thou in the LORD: he [is] their help and their shield:

113:17 [Дом] Израилев! уповай на Господа: Он наша помощь и щит.
113:18
οἶκος οικος home; household
Ααρων ααρων Aarōn; Aaron
ἤλπισεν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
βοηθὸς βοηθος helper
αὐτῶν αυτος he; him
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης he; him
ἐστιν ειμι be
113:18. domus Aaron confidet in Domino auxiliator et protector eorum est
The house of Aaron hath hoped in the Lord: he is their helper and their protector.
ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Дом Ааронов, т. е. священники, происходящие из племени и рода Аарона, брата Моисея.
Adam Clarke: Commentary on the Bible - 1831
115:9: O Israel - The body of the Jewish people.
Albert Barnes: Notes on the Bible - 1834
115:9: O Israel, trust thou in the Lord - This exhortation is founded in a great measure on what had been just said in regard to idols. They had no power. There was no reason why they should be confided in. They could not help in the day of trouble; and as people need a god, and as the idols cannot be to them as gods, the exhortation is addressed to his people to trust him. He would be to them all that was implied in the name God; all that was wanted in a God.
He is their help - The help of those who trust in him. He is able to help them in the time of trouble; he is willing to help them; he will help them. They who put their trust in him will find him a sure and certain help. This is the experience of all who confide in him.
And their shield - Their protector. See Psa 5:12, note; Psa 18:2, note; Psa 33:20, note. Compare Gen 15:1; Deu 33:29; Pro 30:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:9: Israel: Psa 118:2-4, Psa 135:19, Psa 135:20; Exo 19:5
trust: Psa 62:8, Psa 125:1, Psa 130:7, Psa 146:5, Psa 146:6; Jer 17:17, Jer 17:18; Eph 1:12
their help: Psa 33:20, Psa 33:21, Psa 84:11; Deu 33:29; Pro 30:5
Carl Friedrich Keil and Franz Delitzsch
115:9
After this confession of Israel there now arises a voice that addresses itself to Israel. The threefold division into Israel, the house of Aaron, and those who fear Jahve is the same as in Ps 118:2-4. In Ps 135 the "house of Levi" is further added to the house of Aaron. Those who fear Jahve, who also stand in the last passage, are probably the proselytes (in the Acts of the Apostles σεβόμενοι τὸν Θεόν, or merely σεβόμενοι)
(Note: The appellation φοβούμενοι does not however occur, if we do not bring Acts 10:2 in here; but in Latin inscriptions in Orelli-Hentzen No. 2523, and in Auer in the Zeitschrift fr katholische Theologie 1852, S. 80, the proselyte (religionis Judaicae) is called metuens.))
at any rate these are included even if Israel in Ps 115:9 is meant to signify the laity, for the notion of "those who fear Jahve" extends beyond Israel. The fact that the threefold refrain of the summons does not run, as in Ps 33:20, our help and shield is He, is to be explained from its being an antiphonal song. In so far, however, as the Psalm supplicates God's protection and help in a campaign the declaration of confident hope, their help and shield is He, may, with Hitzig, be referred to the army that is gone or is going forth. It is the same voice which bids Israel to be of good courage and announces to the people the well-pleased acceptance of the sacrifice with the words "Jahve hath been mindful of us" (זכרנוּ ה, cf. עתּה ידעתּי, Ps 20:7), perhaps simultaneously with the presentation of the memorial portion (אזכרה) of the meat-offering (Ps 38:1). The יברך placed at the head is particularized threefold, corresponding to the threefold summons. The special promise of blessing which is added in Ps 115:14 is an echo of Deut 1:11, as in 2Kings 24:3. The contracted future יסף we take in a consolatory sense; for as an optative it would be too isolated here. In spite of all oppression on the part of the heathen, God will make His people ever more numerous, more capable of offering resistance, and more awe-inspiring.
John Gill
115:9 O Israel, trust thou in the Lord,.... Or, "the house of Israel hath trusted in the Lord": so the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions: the Targum is,
"Israel trusteth in the Word of the Lord;''
in distinction from the Heathens, that trust in their idols. But it is better rendered as an imperative, trust thou; it being an exhortation to Israel to trust in the Lord, in opposition to idols; and may be understood of Israel, literally taken, who were God's chosen covenant people, to whom he had made a revelation of himself, and of his will; and therefore should trust in him, and in no other; and of spiritual Israel, or all the elect of God, and redeemed of the Lamb; every Israelite indeed; every wrestling Jacob, and prevailing Israel; every praying soul; every sensible sinner, Jew or Gentile. It becomes them to trust in the Lord, not in the creature; not in their own strength, wisdom, riches, righteousness, or fleshly privileges; but in the Lord, as the God of nature, providence, and grace; as a promising and covenant keeping God, who is to be trusted with all, and for every thing temporal and spiritual, and at all times.
He is their help and their shield; the help and shield of every true Israelite; of everyone that trusts in the Lord; or,
"your help and your shield, O ye Israelites;''
so Ben Balaam in Aben Ezra reads the words: which are a reason or argument encouraging trust in the Lord, since he is the help of his people; they are helpless in themselves, and vain is the help of man, for there is none in him; there is no help but in the Lord, and he is a present, seasonable, and sufficient help: Jehovah the Father has promised them help, and he is both able and faithful to make it good; he has laid help upon his Son for them; and has set up a throne of grace, where they may come for grace to help them in time of need: Christ has helped them out of the miserable estate they were fallen into by sin; he helps them on in their way to heaven, by his power and grace, and at last brings them thither: the Spirit of God helps them to the things of Christ; to many exceeding great and precious promises; and out of many difficulties, snares, and temptations; and he helps them in prayer under all their infirmities, and makes intercession for them, according to the will of God; and therefore they should trust in the Lord, Father, Son, and Spirit: and who is also "their shield", to protect and defend them from all dangers, evils, and enemies; what a shield is to the body, to secure it from hurt, that to the people of God are the love and favour of God, his power and might, his truth and faithfulness; as likewise Christ, his blood, righteousness, and salvation; and the Spirit, and his grace; see Ps 5:12, Eph 6:16.
John Wesley
115:16 The Lord's - In a peculiar manner, where he dwelleth in that light and glory, to which no man can approach. Given - As the foregoing verse declares, that God was the creator of heaven and earth, so this asserts that he is also their Lord and governor to dispose of all men and things as he pleases.
Robert Jamieson, A. R. Fausset and David Brown
115:9 The repetitions imply earnestness.
113:10113:10: Տուն Ահարոնի յուսացաւ ՚ի Տէր, օգնական ընկերելի՛ է նոցա[7512]։ [7512] Ոմանք.Տունն։ Ուր Ոսկան.Եւ ընկերօղ է նոցա։
10 Ահարոնի տունը յոյսը դրեց Տիրոջ վրայ, որը նրա օգնականն ու ընկերակիցն է:
[115:10] Ո՛վ Ահարոնի տուն, Տէրո՛ջը յուսացէք*։Ան է անոնց օգնութիւնը ու ասպարը։
Տուն Ահարոնի յուսացաւ ի Տէր, օգնական ընկերելի է`` նոցա:

113:10: Տուն Ահարոնի յուսացաւ ՚ի Տէր, օգնական ընկերելի՛ է նոցա[7512]։
[7512] Ոմանք.Տունն։ Ուր Ոսկան.Եւ ընկերօղ է նոցա։
10 Ահարոնի տունը յոյսը դրեց Տիրոջ վրայ, որը նրա օգնականն ու ընկերակիցն է:
[115:10] Ո՛վ Ահարոնի տուն, Տէրո՛ջը յուսացէք*։Ան է անոնց օգնութիւնը ու ասպարը։
zohrab-1805▾ eastern-1994▾ western am▾
113:10113:18 Дом Ааронов! уповай на Господа: Он наша помощь и щит.
113:19 οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ἤλπισαν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master βοηθὸς βοηθος helper αὐτῶν αυτος he; him καὶ και and; even ὑπερασπιστὴς υπερασπιστης he; him ἐστιν ειμι be
113:19. timentes Dominum confident in Domino auxiliator et protector eorum estThey that fear the Lord have hoped in the Lord: he is their helper and their protector.
KJV [114] O house of Aaron, trust in the LORD: he [is] their help and their shield:

113:18 Дом Ааронов! уповай на Господа: Он наша помощь и щит.
113:19
οἱ ο the
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
ἤλπισαν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
βοηθὸς βοηθος helper
αὐτῶν αυτος he; him
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης he; him
ἐστιν ειμι be
113:19. timentes Dominum confident in Domino auxiliator et protector eorum est
They that fear the Lord have hoped in the Lord: he is their helper and their protector.
ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:10: O house of Aaron - All the different classes of the priesthood.
Albert Barnes: Notes on the Bible - 1834
115:10: O house of Aaron ... - Ministers of religion; descendants of Aaron. His family was consecrated to the various services of the sanctuary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:10: Exo 28:1; Num 16:5, Num 16:40, Num 18:7
Geneva 1599
115:10 (g) O house of Aaron, trust in the LORD: he [is] their help and their shield.
(g) For they were appointed by God as instructors and teachers of faith and religion for others to follow.
John Gill
115:10 O house of Aaron, trust in the Lord,.... The family of the tribe of Levi, that was separated from the rest, to minister in the priest's office, to offer gifts and sacrifices for the people, and to bless them; and therefore ought to trust in the Lord, and set a good example to others: as ministers of the word should, who are intrusted with much by the Lord, and should trust in him for much; for every supply of gifts and grace; and the rather, as they are to be examples of faith to the people: and as all the saints under the Gospel dispensation are priests unto God, they should put their trust and confidence in the Lord; since their sacrifices cannot be acceptable and wellpleasing to God, without faith in him.
He is their help and their shield; the Lord is the help and shield of everyone of Aaron's family; of the priests under the law, and of ministers under the Gospel; and of all those who are kings and priests unto God; and therefore they should trust in him. This is repeated for the certainty of it, and for the particular application of it to Aaron's house.
John Wesley
115:17 Silence - Into the place of silence, the grave.
113:11113:11: Երկիւղածք Տեառն յուսացան ՚ի Տէր, օգնական եւ փրկի՛չ է նոցա։
11 Տիրոջից երկիւղ կրողները յոյսը դրին Տիրոջ վրայ, որը նրանց օգնականն ու փրկիչն է:
[115:11] Ո՛վ Տէրոջմէն վախցողներ, Տէրո՛ջը յուսացէք*։Ան է անոնց օգնութիւնը ու ասպարը։
Երկիւղածք Տեառն յուսացան ի Տէր. օգնական եւ փրկիչ է նոցա:

113:11: Երկիւղածք Տեառն յուսացան ՚ի Տէր, օգնական եւ փրկի՛չ է նոցա։
11 Տիրոջից երկիւղ կրողները յոյսը դրին Տիրոջ վրայ, որը նրանց օգնականն ու փրկիչն է:
[115:11] Ո՛վ Տէրոջմէն վախցողներ, Տէրո՛ջը յուսացէք*։Ան է անոնց օգնութիւնը ու ասպարը։
zohrab-1805▾ eastern-1994▾ western am▾
113:11113:19 Боящиеся Господа! уповайте на Господа: Он наша помощь и щит.
113:20 κύριος κυριος lord; master ἐμνήσθη μναομαι remember; mindful ἡμῶν ημων our καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim ἡμᾶς ημας us εὐλόγησεν ευλογεω commend; acclaim τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel εὐλόγησεν ευλογεω commend; acclaim τὸν ο the οἶκον οικος home; household Ααρων ααρων Aarōn; Aaron
113:20. Dominus recordatus nostri benedicet benedicet domui Israhel benedicet domui AaronThe Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel: he hath blessed the house of Aaron.
KJV [114] Ye that fear the LORD, trust in the LORD: he [is] their help and their shield:

113:19 Боящиеся Господа! уповайте на Господа: Он наша помощь и щит.
113:20
κύριος κυριος lord; master
ἐμνήσθη μναομαι remember; mindful
ἡμῶν ημων our
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
ἡμᾶς ημας us
εὐλόγησεν ευλογεω commend; acclaim
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
εὐλόγησεν ευλογεω commend; acclaim
τὸν ο the
οἶκον οικος home; household
Ααρων ααρων Aarōn; Aaron
113:20. Dominus recordatus nostri benedicet benedicet domui Israhel benedicet domui Aaron
The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel: he hath blessed the house of Aaron.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:11: Ye that fear the Lord - All real penitents, and sincere believers, trust to the Lord, in the almighty, omniscient, and infinitely good Jehovah.
He is their help and shield - He is the succor, support, guardian, and defense of all who put their confidence in him.
Albert Barnes: Notes on the Bible - 1834
115:11: Ye that fear the Lord ... - All the people that Rev_erence God; all his true worshippers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:11: Psa 33:18, Psa 118:4, Psa 147:11; Pro 14:26, Pro 30:5; Act 10:35; Rev 19:5
John Gill
115:11 Ye that fear the Lord, trust in the Lord,.... Which is said not to distinguish true saints from hypocrites, in Israel or in Aaron's house; rather to describe such who belonged to neither: but, as Aben Ezra interprets it, who feared the Lord, of every people and nation; or proselytes, as Jarchi explains it: the distinction between the people of the Jews, and the proselytes among them, under the character of those that feared the Lord, may be observed in Acts 13:26. It takes in all true worshippers of the Lord; and who are exhorted to trust in him, for faith and fear are consistent; and where there is the one, there is the other; where there is the true fear of God, not a slavish nor an hypocritical fear, but a holy reverence and a godly fear, there will be faith and confidence in him. Job was a man that feared the Lord, and yet trusted in him; these characters meet in the same persons, see Ps 31:19.
He is their help and their shield; the help and shield of all those that fear the Lord, their protector and defender, and therefore should trust in him. The word "ezer", translated help, in this and the two preceding verses, is applied to God, and often in this book of Psalms, as a title and epithet belonging to him; and it may be observed that "Aesar", in the Etruscan language, signifies God (z).
(z) Sueton. in Angust. c. 97.
113:12113:12: Յիշեա՛ց զմեզ Տէր եւ օրհնեաց զմեզ. օրհնեաց Տէր զտունն Իսրայէլի. օրհնեաց Տէր զտո՛ւնն Ահարոնի։
12 Յիշեց մեզ Տէրն ու օրհնեց մեզ, Տէրն օրհնեց տունն Իսրայէլի, Տէրն օրհնեց տունն Ահարոնի:
[115:12] Տէրը մեզ կը յիշէ ու պիտի օրհնէ, Իսրայէլին տունը պիտի օրհնէ, Ահարոնին տունը պիտի օրհնէ
Յիշեաց զմեզ Տէր եւ օրհնեաց զմեզ. օրհնեաց Տէր զտունն Իսրայելի. օրհնեաց Տէր զտունն Ահարոնի:

113:12: Յիշեա՛ց զմեզ Տէր եւ օրհնեաց զմեզ. օրհնեաց Տէր զտունն Իսրայէլի. օրհնեաց Տէր զտո՛ւնն Ահարոնի։
12 Յիշեց մեզ Տէրն ու օրհնեց մեզ, Տէրն օրհնեց տունն Իսրայէլի, Տէրն օրհնեց տունն Ահարոնի:
[115:12] Տէրը մեզ կը յիշէ ու պիտի օրհնէ, Իսրայէլին տունը պիտի օրհնէ, Ահարոնին տունը պիտի օրհնէ
zohrab-1805▾ eastern-1994▾ western am▾
113:12113:20 Господь помнит нас, благословляет [нас], благословляет дом Израилев, благословляет дом Ааронов;
113:21 εὐλόγησεν ευλογεω commend; acclaim τοὺς ο the φοβουμένους φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master τοὺς ο the μικροὺς μικρος little; small μετὰ μετα with; amid τῶν ο the μεγάλων μεγας great; loud
113:21. benedicet timentibus Dominum parvis et magnisHe hath blessed all that fear the Lord, both little and great.
KJV [114] The LORD hath been mindful of us: he will bless [us]; he will bless the house of Israel; he will bless the house of Aaron:

113:20 Господь помнит нас, благословляет [нас], благословляет дом Израилев, благословляет дом Ааронов;
113:21
εὐλόγησεν ευλογεω commend; acclaim
τοὺς ο the
φοβουμένους φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
τοὺς ο the
μικροὺς μικρος little; small
μετὰ μετα with; amid
τῶν ο the
μεγάλων μεγας great; loud
113:21. benedicet timentibus Dominum parvis et magnis
He hath blessed all that fear the Lord, both little and great.
ru▾ LXX-gloss▾ vulgate▾
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
21. Господь "благословляет... малых с великими", изливает свои милости на весь народ, на знатных и богатых в нем, как и на незнатных и бедных. Означенное указание, как и слова 22: ст., есть призыв всех евреев объединиться на основе веры в милость Иеговы для устроения жизни и благополучия всего народа.
Adam Clarke: Commentary on the Bible - 1831
115:12: The Lord hath been mindful - He has never yet wholly abandoned us to our enemies.
He will bless the house of Israel - He will bless the people as a nation; he will bless the priesthood and Levites; he will bless all of them who fear him, great and small, in whatsoever station or circumstances found. There is a great deal of emphasis in this verse: several words are redoubled to make the subject the more affecting. I give a literal translation: -
Psa 115:12 "The Lord has been mindful of us he will bless the house of Israel; she will bless the house of Aaron.
Psa 115:13 He will bless them that fear Jehovah, the small with the great.
Psa 115:14 Jehovah will add upon you, upon you and upon all your children.
Psa 115:15 Blessed are ye of the Lord, the Maker of heaven and earth.
Psa 115:16 The heavens of heavens are the Lord's: but the earth he hath given to the sons of Adam."
Jehovah is absolute Master of the universe. He has made the heavens of heavens, and also the earth; and this he gives to the children of Adam. When he exiled him from paradise, he turned him out into the earth, and gave it to him and his sons for ever, that they might dress, till, and eat of its produce all their days.
Albert Barnes: Notes on the Bible - 1834
115:12: The Lord hath been mindful of us - This would be especially appropriate if the psalm was written, as is commonly supposed, after the return from the captivity of Babylon. In such circumstances it would be every way proper to bring before the mind of the people the fact that God had remembered them and had delivered them.
He will bless us - Our past experience furnishes the fullest evidence that he will continue to bless us. He who has delivered us from so great calamities, and who has restored us to our native land after so long and so painful a captivity, will not forsake us now. There can be now no circumstances in which he cannot bestow on us all the blessings which we need; there will be none when we may not hope that he will bless us. If he could save us from such troubles, be can save us from all; if he did thus interpose, we may argue that he will always grant us his help when we need it.
He will bless the house of Israel; he will bless the house of Aaron - Compare Psa 115:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:12: hath: Psa 25:7, Psa 136:23; Gen 8:1; Exo 2:24, Exo 2:25; Isa 44:21, Isa 49:14-16; Act 10:4
the house of Israel: Psa 67:7; Gen 12:2, Gen 12:3, Gen 2:17, Gen 2:18; Act 3:26; Gal 3:14, Gal 3:29; Eph 1:3
Geneva 1599
115:12 The LORD hath been mindful of us: he will bless [us]; he (h) will bless the house of Israel; he will bless the house of Aaron.
(h) That is, he will continue his graces toward his people.
John Gill
115:12 The Lord hath been mindful of us,.... The Targum is,
"the Word of the Lord hath remembered us for good.''
And is another reason why his people should trust in him: he has been mindful of his covenant with them and promises to them, and has kept them; he remembered them in their low estate, and sent redemption to them; goodness and mercy have followed them all their days. Past experiences of divine favour should encourage trust in the Lord, as well as promises of future blessings, as follow:
he will bless us; with all kind of blessings, temporal and spiritual; with blessings indeed, solid and substantial: it is certain and may be depended upon; he has promised it, and swore to it, that in blessing he will bless. Kimchi interprets it as a wish, "let him bless": the Septuagint, Vulgate Latin, and all the Oriental versions, render it in the past tense, "he hath blessed"; but the Targum as we: and as it follows,
he will bless the house of Israel; with whom he has made his new covenant; the household of faith, the family named of Christ, the whole Israel of God.
He will bless the house of Aaron; his priests, his ministers, all that offer up spiritual sacrifices to him; he will bless them with an increase of gifts and grace, and with his presence and Spirit, and therefore they should trust in him.
113:13113:130: րհնեաց Տէր զերկիւղածս իւր, զփոքրկունս եւ զմեծամեծս։
13 Տէրն օրհնեց իրենից երկիւղ կրողներին՝ փոքրերին ու մեծերին:
[115:13] Տէրոջմէն վախցողները պիտի օրհնէ, Պզտիկները՝ մեծերուն հետ։
Օրհնեաց Տէր զերկիւղածս իւր, զփոքրկունս եւ զմեծամեծս:

113:130: րհնեաց Տէր զերկիւղածս իւր, զփոքրկունս եւ զմեծամեծս։
13 Տէրն օրհնեց իրենից երկիւղ կրողներին՝ փոքրերին ու մեծերին:
[115:13] Տէրոջմէն վախցողները պիտի օրհնէ, Պզտիկները՝ մեծերուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
113:13113:21 благословляет боящихся Господа, малых с великими.
113:22 προσθείη προστιθημι add; continue κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son ὑμῶν υμων your
113:22. addat Dominus super vos super vos et super filios vestrosMay the Lord add blessings upon you: upon you, and upon your children.
KJV [114] He will bless them that fear the LORD, [both] small and great:

113:21 благословляет боящихся Господа, малых с великими.
113:22
προσθείη προστιθημι add; continue
κύριος κυριος lord; master
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ἐφ᾿ επι in; on
ὑμᾶς υμας you
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
υἱοὺς υιος son
ὑμῶν υμων your
113:22. addat Dominus super vos super vos et super filios vestros
May the Lord add blessings upon you: upon you, and upon your children.
ru▾ LXX-gloss▾ vulgate▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
115:13: He will bless them that fear the Lord - Compare Psa 115:11.
Both small and great - Margin, as in Hebrew, with. The little with the great; children and grown persons; the poor and the rich; the ignorant and the learned; those of humble rank, and those of most exalted birth and condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:13: He will bless: Psa 29:11, Psa 112:1, Psa 128:1, Psa 128:4, Psa 128:5; Mal 3:16, Mal 3:17, Mal 4:2; Luk 1:50; Act 13:26; Col 3:11
both small: Act 26:22; Rev 11:18, Rev 19:5, Rev 20:12
and: Heb. with
John Gill
115:13 He will bless them that fear the Lord,.... They shall want no good thing now, and have much goodness laid up for them to be enjoyed hereafter; the sun of righteousness rises upon them, and a book of remembrance is written on their account; the Lord delights in them, his eye is upon them; and they are blessed with more grace now, and will be blessed with glory hereafter.
Both small and great; young and old, rich and poor, high and low, lesser or greater believers; be they children, young men, or fathers; see Rev_ 11:18.
113:14113:14: Յաւելցէ՛ ՚ի ձեզ Տէր, ՚ի ձեզ եւ յորդի՛ս ձեր։
14 Տէրը պիտի լիացնի ձեզ՝ ձեզ եւ ձեր որդիներին:
[115:14] Տէրը ձեզի բարիք պիտի աւելցնէ, Ձեզի ու ձեր որդիներուն։
Յաւելցէ ի ձեզ Տէր, ի ձեզ եւ յորդիս ձեր:

113:14: Յաւելցէ՛ ՚ի ձեզ Տէր, ՚ի ձեզ եւ յորդի՛ս ձեր։
14 Տէրը պիտի լիացնի ձեզ՝ ձեզ եւ ձեր որդիներին:
[115:14] Տէրը ձեզի բարիք պիտի աւելցնէ, Ձեզի ու ձեր որդիներուն։
zohrab-1805▾ eastern-1994▾ western am▾
113:14113:22 Да приложит вам Господь более и более, вам и детям вашим.
113:23 εὐλογημένοι ευλογεω commend; acclaim ὑμεῖς υμεις you τῷ ο the κυρίῳ κυριος lord; master τῷ ο the ποιήσαντι ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
113:23. benedicti vos Domino qui fecit caelos et terramBlessed be you of the Lord, who made heaven and earth.
KJV [114] The LORD shall increase you more and more, you and your children:

113:22 Да приложит вам Господь более и более, вам и детям вашим.
113:23
εὐλογημένοι ευλογεω commend; acclaim
ὑμεῖς υμεις you
τῷ ο the
κυρίῳ κυριος lord; master
τῷ ο the
ποιήσαντι ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
113:23. benedicti vos Domino qui fecit caelos et terram
Blessed be you of the Lord, who made heaven and earth.
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Albert Barnes: Notes on the Bible - 1834
115:14: The Lord shall increase you more and more - He will increase your numbers and your power. We may suppose that the people were greatly diminished by the captivity, and that on their return to their country their number was comparatively small. This promise of a great increase was in accordance with the cherished wishes of the Hebrew people, and with the repeated promises which God had made to their fathers. Compare Gen 15:5; Gen 22:17; Gen 32:12.
You and your children - The blessing shall be not only on you, but it shall go down to future generations,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:14: Lord: Gen 13:16; Sa2 24:3; Isa 2:2, Isa 2:3, Isa 27:6, Isa 19:20, Isa 19:21, Isa 56:8, Isa 60:4-22; Jer 30:19, Jer 33:22; Hos 1:10; Zac 8:20-23, Zac 10:8; Rev 7:4, Rev 7:9
you: Gen 17:7; Jer 32:38, Jer 32:39; Act 2:39, Act 3:25
John Gill
115:14 The Lord shall increase you more and more,.... The Word of the Lord, as the Targum, shall do it; in a temporal sense, with a numerous posterity, with riches, wealth, and honour; and in a spiritual sense, with an addition of spiritual blessings; with renewed instances of divine layout: with an increase of the gifts and graces of the Spirit of God, as faith, hope, love, joy, patience, humility, and other graces; and with more knowledge of God and Christ, and of divine and spiritual things.
You and your children; not only they that feared the Lord of the present generation, but those that should succeed them, and be as they were, a seed to serve the Lord, and who should be accounted to him for a generation.
Robert Jamieson, A. R. Fausset and David Brown
115:14 Opposed to the decrease pending and during the captivity.
113:15113:15: Օրհնեալ էք դուք ՚ի Տեառնէ, որ արար զերկինս եւ զերկիր[7513]։ [7513] Ոմանք.՚Ի Տեառնէ. այն որ արար զերկինս։
15 Օրհնուած էք դուք Տիրոջից, որ երկինքն ու երկիրն ստեղծեց:
[115:15] Օրհնեալ էք դուք Տէրոջմէն, Որ երկինքն ու երկիրը ստեղծեց։
Օրհնեալ էք դուք ի Տեառնէ, որ արար զերկինս եւ զերկիր:

113:15: Օրհնեալ էք դուք ՚ի Տեառնէ, որ արար զերկինս եւ զերկիր[7513]։
[7513] Ոմանք.՚Ի Տեառնէ. այն որ արար զերկինս։
15 Օրհնուած էք դուք Տիրոջից, որ երկինքն ու երկիրն ստեղծեց:
[115:15] Օրհնեալ էք դուք Տէրոջմէն, Որ երկինքն ու երկիրը ստեղծեց։
zohrab-1805▾ eastern-1994▾ western am▾
113:15113:23 Благословенны вы Господом, сотворившим небо и землю.
113:24 ὁ ο the οὐρανὸς ουρανος sky; heaven τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῷ ο the κυρίῳ κυριος lord; master τὴν ο the δὲ δε though; while γῆν γη earth; land ἔδωκεν διδωμι give; deposit τοῖς ο the υἱοῖς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
113:24. caelum caelorum Domino terram autem dedit filiis hominumThe heaven of heaven is the Lord's: but the earth he has given to the children of men.
KJV [114] Ye [are] blessed of the LORD which made heaven and earth:

113:23 Благословенны вы Господом, сотворившим небо и землю.
113:24
ο the
οὐρανὸς ουρανος sky; heaven
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῷ ο the
κυρίῳ κυριος lord; master
τὴν ο the
δὲ δε though; while
γῆν γη earth; land
ἔδωκεν διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
113:24. caelum caelorum Domino terram autem dedit filiis hominum
The heaven of heaven is the Lord's: but the earth he has given to the children of men.
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Albert Barnes: Notes on the Bible - 1834
115:15: Ye are blessed of the Lord - Blessed in your present comforts and mercies; blessed in his promises in regard to the time to come; blessed in the prospects which are before you.
Which made heaven and earth - The true God; the great Creator of all things. It was not the blessing of a creature - man or angel - it was the blessing of the living God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:15: blessed: Psa 3:8; Gen 14:19, Gen 32:26-29; Eph 1:3, Eph 1:4; Pe1 3:9
made: Psa 96:5, Psa 146:5, Psa 146:6; Gen 1:1
Carl Friedrich Keil and Franz Delitzsch
115:15
The voice of consolation is continued in Ps 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men. This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Ps 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth. This Old Testament limitedness finds further expression in Ps 115:17, where דּוּמה, as in Ps 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church. The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Ps 6:6; Ps 30:10; Ps 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Ps 115:18 concerning its immortality. The church of Jahve as such does not die. That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Is 26:19; Is 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church's consciousness, and, so to speak, dogmas.
Geneva 1599
115:15 Ye [are] blessed of the LORD which (i) made heaven and earth.
(i) And therefore still governs and continues all things in it.
John Gill
115:15 You are blessed of the Lord,.... The Arabic version reads it, "we are blessed"; with temporal and with spiritual blessings; being the beloved of the Lord, chosen of him; whose sins are pardoned, whose persons are justified by the righteousness of Christ; who are put among the children of God, and are heirs of God, and joint heirs with Christ; regenerated by his Spirit, favoured with communion with God, and wrought up to some degree of conformity to Christ, and shall ever be with him.
Which made heaven and earth; and so able to bless with all kind of blessings, both heavenly and earthly; and from whom all help and assistance may be hoped for, and who may be trusted and confided in: and this, it may be, is observed to distinguish him from the idols of the Gentiles, who made not the heavens and the earth; and who are not able to bless, nor give the least relief to any of their votaries.
Robert Jamieson, A. R. Fausset and David Brown
115:15 They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.
113:16113:16: Երկինք երկնից Տեառն են, եւ զերկիրս ետ որդւո՛ց մարդկան։
16 Երկինքների երկինքը Տիրոջն է, բայց երկիրը նա տուեց մարդկանց որդիներին:
[115:16] Երկինքներու երկինքը Տէրոջն է, Բայց երկիրը մարդոց որդիներուն տուաւ։
Երկինք երկնից Տեառն են, եւ զերկիրս ետ որդւոց մարդկան:

113:16: Երկինք երկնից Տեառն են, եւ զերկիրս ետ որդւո՛ց մարդկան։
16 Երկինքների երկինքը Տիրոջն է, բայց երկիրը նա տուեց մարդկանց որդիներին:
[115:16] Երկինքներու երկինքը Տէրոջն է, Բայց երկիրը մարդոց որդիներուն տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
113:16113:24 Небо небо Господу, а землю Он дал сынам человеческим.
113:25 οὐχ ου not οἱ ο the νεκροὶ νεκρος dead αἰνέσουσίν αινεω sing praise σε σε.1 you κύριε κυριος lord; master οὐδὲ ουδε not even; neither πάντες πας all; every οἱ ο the καταβαίνοντες καταβαινω step down; descend εἰς εις into; for ᾅδου αδης Hades
113:25. non mortui laudabunt Dominum nec omnes qui descendunt in silentiumThe dead shall not praise thee, O Lord: nor any of them that go down to hell.
KJV [114] The heaven, [even] the heavens, [are] the LORD' S: but the earth hath he given to the children of men:

113:24 Небо небо Господу, а землю Он дал сынам человеческим.
113:25
οὐχ ου not
οἱ ο the
νεκροὶ νεκρος dead
αἰνέσουσίν αινεω sing praise
σε σε.1 you
κύριε κυριος lord; master
οὐδὲ ουδε not even; neither
πάντες πας all; every
οἱ ο the
καταβαίνοντες καταβαινω step down; descend
εἰς εις into; for
ᾅδου αδης Hades
113:25. non mortui laudabunt Dominum nec omnes qui descendunt in silentium
The dead shall not praise thee, O Lord: nor any of them that go down to hell.
ru▾ LXX-gloss▾ vulgate▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. Писатель уверен, что Господь услышит молитву своего народа и ниспошлет милости, так что они "живые будут благословлять Его", т. е. при своей жизни, а не в отдаленном будущем, увидят исполнение Его обетований над собою и будут наслаждаться довольством и спокойствием, за что и восхвалят Господа.
Albert Barnes: Notes on the Bible - 1834
115:16: The heaven - Hebrew, "The heavens."
Even the heavens are the Lord's - A more literal and correct rendering of this would be, "The heavens are heavens for Jehovah." That is, he has reserved the heavens as a home for himself, or as his special possession and home. Compare Isa 66:1; Mat 5:34; Act 7:49.
But the earth ... - He propared earth for the abode of man; he has placed man upon it to cultivate it; he has given its fruits and productions to man, to be held and enjoyed by man; he has made all on earth subject to man - the dwellers in the air, the land, and the waters. All this he has given to man; not to the angels. Earth is the home of man, the birth-place of man; the place where he lives, where he shows the result of his toil, his skill, and his ingenuity; the place where he builds houses, bridges, monuments, works of art; the place where he prepares for another state of existence; the place where he dies, and is buried. It is, as formed by the Creator, a beautiful home outfitted for mankind; how much more beautiful would it be, if man never defiled or desolated it by sin! how happy an abode would it have been if sin had never entered it!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:16: heaven: Psa 89:11, Psa 144:5, Psa 148:4; Isa 66:1; Lam 3:66; Joh 14:2
but the earth: Gen 1:28-30, Gen 9:1-3; Deu 32:8; Jer 27:5, Jer 27:6
Geneva 1599
115:16 The (k) heaven, [even] the heavens, [are] the LORD'S: but the earth hath he given to the children of men.
(k) And they declare enough his sufficiency so that the world serves him nothing, but to show his fatherly care toward men.
John Gill
115:16 The heaven, even the heavens, are the Lord's,.... Not only the visible heavens, the airy and starry regions, which are within our sight; but the heaven of heavens, the third heaven, into which the Apostle Paul was caught, and heard and saw things not to be uttered; and which is, as the Targum expresses it,
"for the majesty of the glory of the Lord:''
he is the maker, owner, proprietor, and possessor of them all: but the third heaven is more especially the seat of his majesty; where he has prepared the throne of his glory, where he keeps court; where his ministers, his angels, wait upon him, observe his orders, and execute his will; and which he has prepared for his saints to dwell with him in to all eternity.
But the earth hath he given to the children of men; to Adam and his posterity, to dwell in it, to till it, and enjoy the fruits of it; yet so as not to leave it entirely to the care of men, and have no concern in it, and the affairs of it, as some licentious persons would from hence conclude; as if God had took the heavens to himself, and only minded the persons and things in that, and never concerned himself about the earth, and persons and things there; having disposed of it to the children of men, and left it to their conduct: for though he has given it to them for their use, yet he has still a claim upon it, and can and does dispose of it, and order all things in it, according to his pleasure; and men, from the highest to the lowest, are accountable to him, being but stewards, and at most but deputies and viceroys, under him: besides the words may be rendered, "and the earth which he hath given to the children of men" (a); that is his also, as well as the heavens. This the Lord gives to the children of men as their portion; and sad is the case of such, when this is their all; but to his own children he gives heaven, the kingdom of heaven, eternal glory and happiness. Maimonides (b) gives the sense of the whole passage thus;
"God only perfectly knows the truth, nature, substance, form, motion, and causes of the heavens: and to man he has given, that he may understand what are under the heavens; because they are the world, and as it were his house, in which he dwells, and of which he is a part.''
(a) So Junius & Tremellius. (b) Moreh Nevochim, par. 2. c. 24. p. 256.
113:17113:17: Ո՛չ թէ մեռեալք օրհնեսցեն զքեզ, եւ ո՛չ ամենեքեան որ իջանեն ՚ի դժոխս[7514]։ [7514] Ոմանք.Օրհնեսցեն զքեզ Տէր. եւ ոչ։
17 Մեռելները չէ, որ պիտի օրհնեն քեզ, ոչ էլ բոլոր նրանք, ովքեր դժոխք են իջնում,
[115:17] Մեռելները Տէրը չեն օրհներ, Ոչ ալ անոնք, որ գերեզմանը* կ’իջնեն։
Ոչ թէ մեռեալք օրհնեսցեն զքեզ, Տէր, եւ ոչ ամենեքեան որ իջանեն ի դժոխս:

113:17: Ո՛չ թէ մեռեալք օրհնեսցեն զքեզ, եւ ո՛չ ամենեքեան որ իջանեն ՚ի դժոխս[7514]։
[7514] Ոմանք.Օրհնեսցեն զքեզ Տէր. եւ ոչ։
17 Մեռելները չէ, որ պիտի օրհնեն քեզ, ոչ էլ բոլոր նրանք, ովքեր դժոխք են իջնում,
[115:17] Մեռելները Տէրը չեն օրհներ, Ոչ ալ անոնք, որ գերեզմանը* կ’իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
113:17113:25 Ни мертвые восхвалят Господа, ни все нисходящие в могилу;
113:26 ἀλλ᾿ αλλα but ἡμεῖς ημεις we οἱ ο the ζῶντες ζαω live; alive εὐλογήσομεν ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master 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
113:26. sed nos benedicimus Domino amodo et usque in aeternum alleluiaBut we that live bless the Lord: from this time now and for ever.
KJV [114] The dead praise not the LORD, neither any that go down into silence:

113:25 Ни мертвые восхвалят Господа, ни все нисходящие в могилу;
113:26
ἀλλ᾿ αλλα but
ἡμεῖς ημεις we
οἱ ο the
ζῶντες ζαω live; alive
εὐλογήσομεν ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
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
113:26. sed nos benedicimus Domino amodo et usque in aeternum alleluia
But we that live bless the Lord: from this time now and for ever.
ru▾ LXX-gloss▾ vulgate▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:17: The dead praise not the Lord - המתים hammethim, those dead men who worshipped as gods dumb idols, dying in their sins, worship not Jehovah; nor can any of those who go down into silence praise thee: earth is the place in which to praise the Lord for his mercies, and get a preparation for his glory.
Albert Barnes: Notes on the Bible - 1834
115:17: The dead praise not the Lord - The meaning of this is, that as those who are dead cannot praise God, or cannot worship him, this should be done while we are in the land of the living. This opportunity, like all other opportunities, will be cut off in the grave, and hence, we should be faithful in this duty, and should avail ourselves of this privilege, while life lasts. In regard to the sentiment here expressed, and the grounds on which that sentiment was entertained, see the notes at Isa 38:18-19; notes at Psa 6:5.
Neither any that go down into silence - Into the grave - the land of silence. Psa 94:17. Nothing is more impressive in regard to the grave than its utter silence. Not a voice, not a sound, is heard there - of birds or human beings - of song or conversation - of the roaring of the sea, the sighing of the breeze, the fury of the storm, the tumult of battle. Perfect stillness reigns there; and the first sound that shall be heard there will be the archangel's trump.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:17: dead: Psa 6:5, Psa 30:9, Psa 88:10-12; Isa 38:18, Isa 38:19
go down: Psa 31:17; Sa1 2:9
Geneva 1599
115:17 The dead praise not the LORD, neither any that (l) go down into silence.
(l) Though the dead set forth God's glory, yet he means here, that they praise him not in his Church and congregation.
John Gill
115:17 The dead praise not the Lord,.... Not the dead in sin; such as the makers of idols, and those that trust in them, who are like unto them; men must be made spiritually alive, ere they can show forth the praises of God: nor the dead corporeally. The souls of departed saints can and do praise the Lord: these die not with their bodies, nor sleep in the grave; they go immediately to God and Christ, and are employed in the service of God continually; particularly in praising him, as do the angels with whom they join; they sing the song of Moses and of the Lamb, of providence and grace; especially the song of redeeming love, with which they always praise the Lord: but they cannot praise him with their bodily organs until the resurrection, which by death are rendered useless; they can praise him no more among men on earth, as they have before done; there is no work of this kind in the grave.
Neither any that go down in silence; the grave, so called, because everything is mute and silent there (c); the instruments of speech are no more used on any account; no noise and clamour there from wicked men; there the wicked cease from troubling; and no songs of praise from good men, all still and quiet there. So the Targum,
"not any that go down to the house of the grave of the earth;''
or the earthly grave. And therefore save us, O Lord, suffer not the enemy to destroy us; for, should he, we shall no more be capable of praising thee, as we have done and desire to do; for no such service is to be done in the grave, see Ps 6:4.
(c) "Silet rex ipsa silentum", Virgil. "Migrantesque domos animarum intrasse silentum". Propert. l. 3. Eleg. 12. v. 33.
113:18113:18: Այլ կենդանիքս օրհնեսցո՛ւք զՏէր, յայսմ հետէ մինչեւ յաւիտեան։ Տունք. իզ̃։ Գոբղայս. ծբ̃
18 այլ ողջերս Տիրոջը պիտի օրհնենք՝ այսուհետեւ մինչեւ յաւիտեան:
[115:18] Բայց մենք Տէրը պիտի օրհնենք Ասկէ յետոյ մինչեւ յաւիտեան։ Ալէլուիա՜։
Այլ կենդանիքս օրհնեսցուք զՏէր, յայսմ հետէ մինչեւ յաւիտեան:[680]:

113:18: Այլ կենդանիքս օրհնեսցո՛ւք զՏէր, յայսմ հետէ մինչեւ յաւիտեան։ Տունք. իզ̃։ Գոբղայս. ծբ̃
18 այլ ողջերս Տիրոջը պիտի օրհնենք՝ այսուհետեւ մինչեւ յաւիտեան:
[115:18] Բայց մենք Տէրը պիտի օրհնենք Ասկէ յետոյ մինչեւ յաւիտեան։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
113:18113:26 но мы [живые] будем благословлять Господа отныне и вовек. Аллилуия.
KJV [114] But we will bless the LORD from this time forth and for evermore. Praise the LORD:

113:26 но мы [живые] будем благословлять Господа отныне и вовек. Аллилуия.
ru▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
115:18: But we will bless the Lord - Our fathers, who received so much from thy bounty, are dead, their tongues are silent in the grave; we are in their place, and wish to magnify thy name, for thou hast dealt bountifully with us. But grant us those farther blessings before we die which we so much need; and we will praise thee as living monuments of thy mercy, and the praise we begin now shall continue for ever and ever.
The Targum, for "neither any that go down into silence," has "nor any that descend into the house of earthly sepulture," that is, the tomb. The Anglo-Saxon: neither all they that go down into hell. Nogh the dede sal loue the Lorde, ne al that lyghtes in hell. Old Psalter. The word hell among our ancestors meant originally the covered, or hidden obscure place, from helan, to cover or conceal: it now expresses only the place of endless torment.
Albert Barnes: Notes on the Bible - 1834
115:18: But we will bless the Lord ... - While life lasts; now and ever onward. Our lives are spared; and while those lives shall be continued they shall be spent in praise. We will transmit the praise to future times; and when we are dead, the voice of praise shall be prolonged by those who come after us. It may be added here that we have now higher and clearer views of the grave and of the future world than the psalmist had, and that though it is certain that our voices of praise must be stilled by death, yet in another world we shall continue the work of praise in strains more lofty than here, and in a continuance of service that shall never end. The grave is, indeed, before us all; but so is also heaven, if we belong to those who truly fear the Lord, and who sincerely worship him through Christ Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
115:18: Psa 113:2, Psa 118:17-19, Psa 145:2, Psa 145:21; Dan 2:20; Rev 5:13
John Gill
115:18 But we will bless the Lord from this time forth and for evermore,.... The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "we who are alive"; both in a corporeal and in a spiritual sense who, as long as we live, and while we have a being, will bless the Lord; being made spiritually alive, quickened by the Spirit and grace of God, and so capable of ascribing blessing, praise, and glory to him, for all the great and good things he has done; and especially when in lively frames, or in the lively exercise of grace: and that from this time; under a sense of present favours, and outward mercies being renewed every day; yea, throughout the whole of life, and so to all eternity in the world above; see Is 38:19.
Praise the Lord; let others do the same as we; let us join together in this work, now and hereafter.
Robert Jamieson, A. R. Fausset and David Brown
115:18 Hence let us fulfil the purpose of our creation, and evermore show forth His praise.