Սաղմոս / Psalms - 116 |

Text:
< PreviousՍաղմոս - 116 Psalms - 116Next >

jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Означенный псалом является продолжением предыдущих двух, 114: и 115: там писатель благодарит и восхваляет Господа от лица всего народа в своей молитве, которая является молитвой всего Израиля, здесь же, пораженный и умиленный оказанной ему помощью от Господа, он приглашает и все племена уже языков, чужих народов, принять участие в восхвалении и благодарении Бога. Это приглашение писателя, этот его призыв язычников свидетельствует о такой глубине его веры в истинного Господа, о такой ясности представления и понимания того, что совершающиеся события жизни с очевидностью свидетельствуют о действии Его промысла в мире, что для него не оставалось сомнения, чтобы язычники не узнали Его и не поняли ложности своих богов. Этот период несомненного для писателя, но неопределенного по времени исполнения обращении к истинному Богу язычников, он желает ускорить своим настоящим обращением к ним. Поэтому-то Ап. Павел (Рим XV:11) видит здесь пророчество об обращении язычников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is short and sweet; I doubt the reason why we sing it so often as we do is for the shortness of it; but, if we rightly understood and considered it, we should sing it oftener for the sweetness of it, especially to us sinners of the Gentiles, on whom it casts a very favourable eye. Here is, I. A solemn call to all nations to praise God, ver. 1. II. Proper matter for that praise suggested, ver. 2. We are soon weary indeed of well-doing if, in singing this psalm, we keep not up those pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning.
Adam Clarke: Commentary on the Bible - 1831
The psalmist calls upon the nations of the world to praise the Lord for his mercy and kindness, and for the fulfillment of his promises, Psa 117:1, Psa 117:2.
This is the shortest Psalm in the whole collection; it is written as a part of the preceding in thirty-two of Kennicott's and De Rossi's MSS., and is found thus printed in some ancient editions. The whole Psalm is omitted in one of Kennicott's and in two of De Rossi's MSS. It celebrates the redemption from the Babylonish captivity, the grand type of the redemption of the world by our Lord Jesus.
The Syriac says: "It was spoken concerning Ananias and his followers when they came out of the furnace; but it also foretells the vocation of the Gentiles by the preaching of the Gospel." In this way St. Paul applies it, Rom 15:11.
Albert Barnes: Notes on the Bible - 1834
117:0: The occasion and the author of this psalm are alike unknown. DeWette regards it as a temple-psalm, and agrees with Rosenmuller in the supposition that it was sung either at the beginning or the end of the service in the temple. Knapp supposes that it was used as an intermediate service, sung during the progress of the general service to vary the devotion, and to awaken a new interest in the service, either sung by a choir or by the whole people.
In many manuscripts of Kennicott and De Rossi, and in several editions of the Scriptures, this psalm is united with the following. The psalm has no independent character or meaning of its own, and seems to have been designed, like the "Doxologies" in our Books of Psalms and Hymns, to be attached to other psalms as occasion might require. There is no psalm designed for public worship to which it might not thus properly be attached.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 117:1, An exhortation to praise God for his mercy and truth.
John Gill
INTRODUCTION TO PSALM 117
The inscription of this psalm in the Syriac version is,
"it is said concerning those of the house (or the companions) of Ananias, when they came out of the furnace; likewise it foretells the calling of the Gentiles by the declaration of the Gospel.''
Which last is right; for the apostle has quoted it, to prove the Gentiles should glorify God for his mercy, Rom 15:9. Aben Ezra thinks it concerns only the nations subdued by David; but he quotes R. Moseh, as of opinion that all nations are comprehended: and Kimchi affirms that the psalm belongs to the times of the Messiah; and supposes there is a mystery in its consisting of two verses only; and that it intimates that in those times there will be two people that will serve the Lord; Israel, with the law; and the Gentiles, with the seven precepts of Noah. It certainly refers to Gospel times, and to the conversion of the Gentiles; and when Jews and Gentiles should make one people, and be partakers of the same privileges and blessings; receive the same doctrines, submit to the same ordinances, and be under the same law, to Christ their King.
116:0116:0: Ալէլուիա. ՃԺԶ։
0 Ալէլուիա
Ալէլուիա:

116:0: Ալէլուիա. ՃԺԶ։
0 Ալէլուիա
zohrab-1805▾ eastern-1994▾ western am▾
116:0116:0 [Аллилуия.]
116:1 αλληλουια αλληλουια haleluyah αἰνεῖτε αινεω sing praise τὸν ο the κύριον κυριος lord; master πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐπαινέσατε επαινεω applaud αὐτόν αυτος he; him πάντες πας all; every οἱ ο the λαοί λαος populace; population
116:1 אָ֭הַבְתִּי ˈʔāhavtî אהב love כִּֽי־ kˈî- כִּי that יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] קֹ֝ולִ֗י ˈqôlˈî קֹול sound תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication
116:1. laudate Dominum omnes gentes conlaudate eum universi populiO Praise the Lord, all ye nations: praise him, all ye people.
1. O PRAISE the LORD, all ye nations; laud him, all ye peoples.
KJV Chapter [117] missing verse:

116:0 [Аллилуия.]
116:1
αλληλουια αλληλουια haleluyah
αἰνεῖτε αινεω sing praise
τὸν ο the
κύριον κυριος lord; master
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ἐπαινέσατε επαινεω applaud
αὐτόν αυτος he; him
πάντες πας all; every
οἱ ο the
λαοί λαος populace; population
116:1
אָ֭הַבְתִּי ˈʔāhavtî אהב love
כִּֽי־ kˈî- כִּי that
יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֝ולִ֗י ˈqôlˈî קֹול sound
תַּחֲנוּנָֽי׃ taḥᵃnûnˈāy תַּחֲנוּן supplication
116:1. laudate Dominum omnes gentes conlaudate eum universi populi
O Praise the Lord, all ye nations: praise him, all ye people.
1. O PRAISE the LORD, all ye nations; laud him, all ye peoples.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
117:1: O praise the Lord, all ye nations - Let all the Gentiles praise him, for he provides for their eternal salvation.
Praise him, all ye people - All ye Jews, praise him; for ye have long been his peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him also to be the glory of his people Israel.
Albert Barnes: Notes on the Bible - 1834
117:1: O praise the Lord, all ye nations - The idea is that God has a claim to universal worship, and that all the nations of the earth are under obligations to adore him as the true God. He is not the God of the Hebrew people only, but of all people; his praise should be celebrated not merely by one nation, but by all. This is one of the passages in the Old Testament, anticipating what is more fully disclosed in the New Testament, in which the sacred writer extends his vision beyond the narrow boundaries of Judea, and looks to the world, the whole world, as the theater on which the true religion was to be displayed, and for which it was designed. It is language such as would be indited by the Spirit of inspiration on the supposition that the time would come when the barrier between Jews and Gentiles would be broken down, and when all the nations of the earth would be in the possession of the true religion, and would unite in the worship of the same God. This doctrine, however, was not fully made known until the coming of the Redeemer. The announcement of this was made by the Redeemer himself (compare Mat 8:11; Mat 12:21; Mat 28:19); it was the occasion of no small part of the trouble which the Apostle Paul had with his countrymen (compare Act 13:46; Act 18:6; Act 21:21; Act 22:21; Act 26:20, Act 26:23); it was one of the doctrines which Paul especially endeavored to establish, as a great truth of Christianity, that all the barriers between the nations were to be broken down, and the Gospel proclaimed to all people alike, Rom 3:29; Rom 9:24, Rom 9:30; Rom 11:11; Rom 15:9-11, Rom 15:16, Rom 15:18; Gal 2:2; Eph 2:11-18; Eph 3:1-9. It is under the gospel that this language becomes especially appropriate.
Praise him, all ye people - People of all lands. The word here rendered "praise" - שׁבח shâ bach - means properly to soothe, to still, to restrain - as, for example, billows Psa 89:9; and then, to praise, as if to soothe with praises - mulcere laudibus, Pacuv. The idea of soothing or mitigating, however, is not necessarily in the word, but it may be understood in the general sense of praise. We may in fact often soothe or appease people - angry, jealous, suspicious people - by skillful flattery or praise - for there are few, even when under the influence of anger or hatred, who may not thus be approached, or who do not value praise and commendation more than they do the indulgence of passion; but we cannot hope thus to appease the anger of God. We approach him to utter our deep sense of his goodness, and our veneration for his character; we do not expect to turn him from anger to love - to make him forget his justice or our sins - by soothing flattery.
Carl Friedrich Keil and Franz Delitzsch
117:1
The thanksgiving Psalm ending in Hallelujah is followed by this shortest of all the Psalms, a Hallelujah addressed to the heathen world. In its very brevity it is one of the grandest witnesses of the might with which, in the midst of the Old Testament, the world-wide mission of the religion of revelation struck against or undermined the national limitation. It is stamped by the apostle in Rom 15:11 as a locus classicus for the fore-ordained (gnadenrathschlussmssig) participation of the heathen in the promised salvation of Israel.
Even this shortest Psalm has its peculiarities in point of language. אמּים (Aramaic אמיּא, Arabic umam) is otherwise alien to Old Testament Hebrew. The Old Testament Hebrew is acquainted only with אמּות as an appellation of Ismaelitish of Midianitish tribes. כּל־גּוים are, as in Ps 72:11, Ps 72:17, all peoples without distinction, and כּל־האמּים all nations without exception. The call is confirmed from the might of the mercy or loving-kindness of Jahve, which proves itself mighty over Israel, i.e., by its intensity and fulness superabundantly covering (גּבר as in Ps 103:11; cf. ὑπερεπερίσσευσε, Rom 5:20, ὑπερεπλεόνασε, Ti1 1:14) human sin and infirmity; and from His truth, by virtue of which history on into eternity ends in a verifying of His promises. Mercy and truth are the two divine powers which shall one day be perfectly developed and displayed in Israel, and going forth from Israel, shall conquer the world.
John Gill
117:1 O praise the Lord, all ye nations,.... The Lord having chosen, and Christ having redeemed, some out of every kindred, tongue, people, and nation; and the Gospel being sent and preached to all nations, and some of each being called and converted by the Spirit of God; they are excited to praise the Lord, Jehovah, Father, Son and Spirit, for their several acts of divine grace and kindness towards them, in choosing, redeeming, and sanctifying them; and in favouring them with the Gospel, and the ordinances of it, and with his gracious presence in them; and in supplying them with his grace, and giving them a right unto and meetness for eternal glory; for all which praise should be given to the Lord;
praise him, all ye people; ye people of God in the several nations of the world; not the Jews only, but the Gentiles also: the same thing is repeated in different words, for the greater certainty and confirmation of it; that this should be, the work and exercise of the Gentiles in Gospel times, and expresses eagerness and vehemence to stir them up to it. A different word is here used for "praise" than in the former clause; and which is more frequently used in the Chaldee, Syriac, Arabic, and Ethiopic languages; and signifies the celebration of the praises of God with a high voice.
116:1116:1: Օրհնեցէ՛ք զՏէր ամենայն ազինք. գովեցէ՛ք զնա ամենայն ժողովուրդք։
1 Օրհնեցէ՛ք Տիրոջը, բոլո՛ր ազգեր, գովեցէ՛ք նրան, բոլո՛ր ժողովուրդներ:
117 Օրհնեցէ՛ք Տէրը, ո՛վ բոլոր ազգեր, Գովեցէ՛ք զանիկա, ո՛վ բոլոր ժողովուրդներ.
Օրհնեցէք զՏէր ամենայն ազինք, գովեցէք զնա ամենայն ժողովուրդք:

116:1: Օրհնեցէ՛ք զՏէր ամենայն ազինք. գովեցէ՛ք զնա ամենայն ժողովուրդք։
1 Օրհնեցէ՛ք Տիրոջը, բոլո՛ր ազգեր, գովեցէ՛ք նրան, բոլո՛ր ժողովուրդներ:
117 Օրհնեցէ՛ք Տէրը, ո՛վ բոլոր ազգեր, Գովեցէ՛ք զանիկա, ո՛վ բոլոր ժողովուրդներ.
zohrab-1805▾ eastern-1994▾ western am▾
116:1116:1 Хвалите Господа, все народы, прославляйте Его, все племена;
116:2 ὅτι οτι since; that ἐκραταιώθη κραταιοω have dominion τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἡ ο the ἀλήθεια αληθεια truth τοῦ ο the κυρίου κυριος lord; master μένει μενω stay; stand fast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
116:2 כִּֽי־ kˈî- כִּי that הִטָּ֣ה hiṭṭˈā נטה extend אָזְנֹ֣ו ʔoznˈô אֹזֶן ear לִ֑י lˈî לְ to וּ û וְ and בְ vᵊ בְּ in יָמַ֥י yāmˌay יֹום day אֶקְרָֽא׃ ʔeqrˈā קרא call
116:2. quia confortata est super nos misericordia eius et veritas Domini in aeternum alleluiaFor his mercy is confirmed upon us: and the truth of the Lord remaineth for ever.
2. For his mercy is great toward us; and the truth of the LORD for ever. Praise ye the LORD.
O praise the LORD, all ye nations: praise him, all ye people:

116:1 Хвалите Господа, все народы, прославляйте Его, все племена;
116:2
ὅτι οτι since; that
ἐκραταιώθη κραταιοω have dominion
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
ἡ ο the
ἀλήθεια αληθεια truth
τοῦ ο the
κυρίου κυριος lord; master
μένει μενω stay; stand fast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
116:2
כִּֽי־ kˈî- כִּי that
הִטָּ֣ה hiṭṭˈā נטה extend
אָזְנֹ֣ו ʔoznˈô אֹזֶן ear
לִ֑י lˈî לְ to
וּ û וְ and
בְ vᵊ בְּ in
יָמַ֥י yāmˌay יֹום day
אֶקְרָֽא׃ ʔeqrˈā קרא call
116:2. quia confortata est super nos misericordia eius et veritas Domini in aeternum alleluia
For his mercy is confirmed upon us: and the truth of the Lord remaineth for ever.
2. For his mercy is great toward us; and the truth of the LORD for ever. Praise ye the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 O praise the LORD, all ye nations: praise him, all ye people. 2 For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.
There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom. xv. 11), where he quotes it as a proof that the gospel was to be preached to, and would be entertained by, the Gentile nations, which yet was so great a stumbling-block to the Jews. Why should that offend them when it is said, and they themselves had often sung it, Praise the Lord, all you Gentiles, and laud him, all you people. Some of the Jewish writers confess that this psalm refers to the kingdom of the Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the days of the Messiah God should be glorified by two sorts of people, by the Jews, according to the law of Moses, and by the Gentiles, according to the seven precepts of the sons of Noah, which yet should make one church, as these two verses make one psalm. We have here,
I. The vast extent of the gospel church, v. 1. For many ages in Judah only was God known and his name praised. The sons of Levi and the seed of Israel praised him, but the rest of the nations praised gods of wood and stone (Dan. v. 4), while there was no devotion at all paid, at least none openly, that we know of, to the living and true God. But here all nations are called to praise the Lord, which could not be applied to the Old-Testament times, both because this call was not then given to any of the Gentile nations, much less to all, in a language they understood, and because, unless the people of the land became Jews and were circumcised, they were not admitted to praise God with them. But the gospel of Christ is ordered to be preached to all nations, and by him the partition-wall is taken down, and those that were afar off are made nigh. This was the mystery which was hidden in prophecy for many ages, but was at length revealed in the accomplishment, That the Gentiles should be fellow-heirs, Eph. iii. 3, 6. Observe here, 1. Who should be admitted into the church--all nations and all people. The original words are the same that are used for the heathen that rage and the people that imagine against Christ (Ps. ii. 1); those that had been enemies to his kingdom should become his willing subjects. The gospel of the kingdom was to be preached to all the world, for a witness to all nations, Matt. xxiv. 14; Mark xvi. 15. All nations shall be called, and to some of all nations the call shall be effectual, and they shall be discipled. 2. How their admission into the church is foretold--by a repeated call to praise him. The tidings of the gospel, being sent to all nations, should give them cause to praise God; the institution of gospel-ordinances would give them leave and opportunity to praise God; and the power of gospel-grace would give them hearts to praise him. Those are highly favoured whom God invites by his word and inclines by his Spirit to praise him, and so makes to be to him for a name and a praise, Jer. xiii. 11. See Rev. vii. 9, 10.
II. The unsearchable riches of gospel-grace, which are to be the matter or our praise, v. 2. In the gospel, those celebrated attributes of God, his mercy and his truth, shine most brightly in themselves and most comfortably to us; and the apostle, where he quotes this psalm, takes notice of these as the two great things for which the Gentiles should glorify God (Rom. xv. 8, 9), for the truth of God and for his mercy. We that enjoy the gospel have reason to praise the Lord, 1. For the power of his mercy: His merciful kindness is great towards us; it is strong (so the word signifies); it is mighty for the pardon of mighty sins (Amos v. 12) and for the working out of a mighty salvation. 2. For the perpetuity of his truth: The truth of the Lord endures for ever. It was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was merciful kindness prevailing towards them above their deserts; and in it the truth of the Lord, of his promise made unto the fathers, endures for ever; for, though the Jews were hardened and expelled, yet the promise took its effect in the believing Gentiles, the spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth the foundation of all our hopes, and therefore for both we must praise the Lord.
Adam Clarke: Commentary on the Bible - 1831
117:2: For his merciful kindness is great - גבר gabar, is strong: it is not only great in bulk or number, but it is powerful; it prevails over sin, Satan, death, and hell.
And the truth of the Lord endureth for ever - Whatsoever he has promised, that he will most infallibly fulfill. He has promised to send his Son into the world, and thus he has done. He his promised that he should die for transgressors, and this he did. He has promised to receive all who come unto him through Christ Jesus, and this he invariably does. He has promised that his Gospel shall be preached in every nation, and this he is doing; the truth of the Lord remaineth for ever. Therefore, Praise ye the Lord!
Albert Barnes: Notes on the Bible - 1834
117:2: For his merciful kindness is great toward us - His kindness; his compassion; his love. All nations - all people - may say this, and therefore the psalm is adapted to universal praise. Especially may this be said in view of the love of God to mankind in the gift of a Saviour - a Saviour not for any one people especially or exclusively, but for the world, Joh 3:16.
And the truth of the Lord endureth for ever - All that God has said: his declarations; his promises; his assurances of mercy. They are the same in all lands where they are made known, and they are the same in all ages of the world. Truth is a representation of things as they are; and truth, therefore, must be ever the same. What was true in the first ages of the world in regard to the relation of the sum of the squares on the two sides of a right-angled triangle to the square of the hypothenuse is true now, and will always be true; and so, what God has affirmed at any one time will always remain the same in all ages and in all lands. What was truth to Abraham is truth to us; what was truth to Paul is truth to us; what was truth to the martyrs is truth to us; what is truth to us will be truth to all generations of the world in all lands, and will be truth foRev_er. This fact, too, is a just foundation for universal praise, and therefore the psalm is so adapted to be used in all lands and among all people. How often in our own language has this psalm been the medium of the utterances of praise in Christian sanctuaries:
"From all that dwell below the skies,
Let the Creator's praise arise;
Let the Redeemer's name be sung,
Through every land, by every tongue.
Eternal are thy mercies, Lord;
Eternal truth attends thy word;
Thy praise shall sound from shore to shore,
Till suns shall rise and set no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
117:1: (Title), This Psalm, the shortest in the whole collection, is written as a part of the preceding in thirty-two manuscripts. It celebrates the deliverance from the Babylonian captivity, the grand type of the redemption of the world by the Messiah.
O praise: Psa 66:1, Psa 66:4, Psa 67:3, Psa 86:9; Isa 24:15, Isa 24:16, Isa 42:10-12; Rom 15:11; Rev 15:4
praise him: Psa 148:11-14, Psa 150:6; Rev 5:9, Rev 7:9, Rev 7:10
Geneva 1599
117:2 For his merciful kindness is great toward us: and the (a) truth of the LORD [endureth] for ever. Praise ye the LORD.
(a) That is, the most certain and continual testimony of his fatherly graces.
John Gill
117:2 For his merciful kindness is great towards us,.... Not us Israelites only, of whom David was, but Gentiles also; or otherwise there would be no force in the reason why all people and nations should praise the Lord: but it respects the time when these should become one people, partaking of the same grace, blessings, promises, and privileges; in which the grace, mercy, and lovingkindness of God, greatly appeared; "it prevailed over us" (p), as it may be rendered: the word is used of the prevailing of the waters of the flood over the earth, Gen 7:18; and so may denote the exuberance of the grace of God, of the abounding and superabounding of it. There is an abundance of it in the heart of God, in his covenant, and in his Son; and which is displayed in redemption by him; in the forgiveness of sin; and in the conversion of sinners, and their everlasting salvation: particularly there has been an inundation or deluge of it in the Gentile world, where it has flowed and overflowed; where sin abounded, grace has much more abounded; and therefore the Lord is to be praised. And another reason follows,
and the truth of the Lord endureth for ever; the faithfulness of God to his promises, not only made to the Jewish fathers concerning the Messiah, and redemption by him; but to the Gentiles, and concerning the blessing of all nations in the promised seed: and the faithfulness and truth of God, with respect to any of his promises, never fails; nor will his word of truth, the Gospel; nor Jesus Christ, who is the truth, and the truth of God; the truth of types, promises, and prophecies; see Ps 43:3; for he is the same today, yesterday, and for ever.
Praise ye the Lord; for his superabounding grace, and eternal truth; even all the people of God, of all nations, Jews and Gentiles.
(p) "exsuperavit", Vatablus; "invaluit", Junius & Tremellius, Piscator, Gejerus, Michaelis; "exuberavit", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
117:2 This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Rom 15:11; compare Ps 47:2; Ps 66:8). (Ps 117:1-2)
is great toward us--literally, "prevailed over" or "protected us."
116:2116:2: Զօրասցի՛ ողորմութիւն նորա ՚ի վերայ մեր. ճշմարտութիւն Տեառն մնասցէ յաւիտեան։ Տունք. բ̃։
2 Թող նրա ողորմութիւնը հաստատուի մեզ վրայ, Տիրոջ ճշմարտութիւնը յաւիտեա՛ն թող մնայ:
2 Վասն զի անոր ողորմութիւնը մեր վրայ մեծ է Ու Տէրոջը ճշմարտութիւնը յաւիտեան է։ Ալէլուիա՜։
Զօրասցի ողորմութիւն նորա ի վերայ մեր, եւ ճշմարտութիւն Տեառն մնասցէ յաւիտեան:[687]:

116:2: Զօրասցի՛ ողորմութիւն նորա ՚ի վերայ մեր. ճշմարտութիւն Տեառն մնասցէ յաւիտեան։ Տունք. բ̃։
2 Թող նրա ողորմութիւնը հաստատուի մեզ վրայ, Տիրոջ ճշմարտութիւնը յաւիտեա՛ն թող մնայ:
2 Վասն զի անոր ողորմութիւնը մեր վրայ մեծ է Ու Տէրոջը ճշմարտութիւնը յաւիտեան է։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
116:2116:2 ибо велика милость Его к нам, и истина Господня [пребывает] вовек. Аллилуия.
116:3 אֲפָפ֤וּנִי׀ ʔᵃfāfˈûnî אפף encompass חֶבְלֵי־ ḥevlê- חֶבֶל cord מָ֗וֶת mˈāweṯ מָוֶת death וּ û וְ and מְצָרֵ֣י mᵊṣārˈê מֵצַר distress שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world מְצָא֑וּנִי mᵊṣāʔˈûnî מצא find צָרָ֖ה ṣārˌā צָרָה distress וְ wᵊ וְ and יָגֹ֣ון yāḡˈôn יָגֹון grief אֶמְצָֽא׃ ʔemṣˈā מצא find
For his merciful kindness is great toward us: and the truth of the LORD [endureth] for ever. Praise ye the LORD:

116:2 ибо велика милость Его к нам, и истина Господня [пребывает] вовек. Аллилуия.
116:3
אֲפָפ֤וּנִי׀ ʔᵃfāfˈûnî אפף encompass
חֶבְלֵי־ ḥevlê- חֶבֶל cord
מָ֗וֶת mˈāweṯ מָוֶת death
וּ û וְ and
מְצָרֵ֣י mᵊṣārˈê מֵצַר distress
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
מְצָא֑וּנִי mᵊṣāʔˈûnî מצא find
צָרָ֖ה ṣārˌā צָרָה distress
וְ wᵊ וְ and
יָגֹ֣ון yāḡˈôn יָגֹון grief
אֶמְצָֽא׃ ʔemṣˈā מצא find
ru▾ bhs-gloss▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
117:2: Psa 85:10, Psa 89:1, Psa 100:4, Psa 100:5; Isa 25:1; Mic 7:20; Luk 1:54, Luk 1:55; Joh 14:6; Rom 15:8, Rom 15:9; Jo1 5:6