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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом можно считать написанным по возвращении из плена, при первых заботах возвратившихся о благоустроении города, храма и своей жизни, когда еще препятствия, встречавшиеся на этом пути, не являлись непреодолимыми, когда в еврейском народе преобладающим настроением было - настроение радости от возвращения из плена и надежды на помощь Божию в дальнейшем благоустроении своей жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This short psalm may be summed up in those words of the prophet (Isa. iii. 10, 11), "Say you to the righteous, It shall be well with him. Woe to the wicked, it shall be will with him." Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and the prophets. I. It is certainly well with the people of God; for, 1. They have the promises of a good God that they shall be fixed (ver. 1), and safe (ver. 2), and not always under the hatches, ver. 3. 2. They have the prayers of a good man, which shall be heard for them, ver. 4. II. It is certainly ill with the wicked, and particularly with the apostates, ver. 5. Some of the Jewish rabbies are of opinion that it has reference to the days of the Messiah; however, we that are members of the gospel-church may certainly, in singing this psalm, take comfort of these promises, and the more so if we stand in awe of the threatening.
Adam Clarke: Commentary on the Bible - 1831
The safety of those who trust in God, Psa 125:1, Psa 125:2. God's protecting providence in behalf of his followers, Psa 125:3. A prayer for the godly, Psa 125:4. The evil lot of the wicked, Psa 125:5.
This Psalm is without a title: it belongs most probably to the times after the captivity; and has been applied, with apparent propriety, to the opposition which Sanballat the Horonite, Geshem the Arabian, and Tobiah the Ammonite, gave to the Jews while employed in rebuilding the walls of Jerusalem, and restoring the temple.
Albert Barnes: Notes on the Bible - 1834
125:0: This psalm is entitled merely "A Song of Degrees." Its author, and the occasion on which it was composed, are unknown. The contents of the psalm accord well with the supposition that it may have been written after the return from the Babylonian captivity, and may have been designed to strengthen and comfort those who were engaged in rebuilding the city, and restoring the ancient worship, either against the Samaritans and those who opposed them Neh 6:12-13, or against the lukewarmness of a part of the people themselves. There is nothing, however, so exclusively applicable to that time as to make it necessary to suppose that it was composed on that occasion. There is, indeed, evidence in the psalm Psa 125:5, that there were some among the people who were disposed to turn away from the service of Yahweh, or who were perverse and rebellious; but such a state of things was not special to the time of the return from the captivity, nor was it special to the Jews, for it has occurred often; it exists still. The psalm is designed to encourage those who were disposed to trust in the Lord, by the assurance that they would be safe; that the blessing of God would be upon them; and that the church was firm and secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 125:1, The safety of such as trust in God; Psa 125:4, A prayer for the godly, and against the wicked.
Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Israel's Bulwark against Temptation to Apostasy
The favourite word Israel furnished the outward occasion for annexing this Psalm to the preceding. The situation is like that in Ps 123:1-4 and Ps 124:1-8. The people are under foreign dominion. In this lies the seductive inducement to apostasy. The pious and the apostate ones are already separated. Those who have remained faithful shall not, however, always remain enslaved. Round about Jerusalem are mountains, but more important still: Jahve, of rocks the firmest, Jahve encompasses His people.
That this Psalm is one of the latest, appears from the circumstantial expression "the upright in their hearts," instead of the old one, "the upright of heart," from פעלי האון instead of the former פעלי און, and also from למען לא (beside this passage occurring only in Ps 119:11, Ps 119:80; Ezek 19:9; Ezek 26:20; Zech 12:7) instead of למען אשׁר לא or פּן.
John Gill
INTRODUCTION TO PSALM 125
A Song of degrees. Who was the penman of this psalm, and on what occasion written, is not certain. It describes the safety and security of the church and people of God; foretells the deliverance of them from the oppressions of their enemies; the blessings of goodness that should be bestowed upon them, and the vengeance that will be taken on the wicked. According to Aben Ezra, it belongs to the times of the Messiah, whom the Jews yet expect; when Israel, as they suppose, will be in safe and prosperous circumstances, and the wicked will be consumed; as Kimchi on it also observes: and, indeed, it may be very well thought to belong to the latter days of the kingdom of our Messiah; when the church will be in great safety and prosperity, and freed from the persecution and afflictions of wicked men.
124:0124:1: Օրհնութիւնք Աշտիճանաց. ՃԻԴ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

124:1: Օրհնութիւնք Աշտիճանաց. ՃԻԴ։
0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
124:0124:0 Песнь восхождения.
124:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent οἱ ο the πεποιθότες πειθω persuade ἐπὶ επι in; on κύριον κυριος lord; master ὡς ως.1 as; how ὄρος ορος mountain; mount Σιων σιων Siōn; Sion οὐ ου not σαλευθήσεται σαλευω sway; rock εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὁ ο the κατοικῶν κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem
124:1 שִׁ֥יר šˌîr שִׁיר song הַֽ hˈa הַ the מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David לוּלֵ֣י lûlˈê לוּלֵא unless יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שֶׁ še שַׁ [relative] הָ֣יָה hˈāyā היה be לָ֑נוּ lˈānû לְ to יֹֽאמַר־ yˈōmar- אמר say נָ֝א ˈnā נָא yeah יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
124:1. canticum graduum qui confidunt in Domino quasi mons Sion inmobilis in aeternum habitabilisA gradual canticle. They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwelleth
A Song of Ascents.
KJV Chapter [125] A Song of degrees:

124:0 Песнь восхождения.
124:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
οἱ ο the
πεποιθότες πειθω persuade
ἐπὶ επι in; on
κύριον κυριος lord; master
ὡς ως.1 as; how
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
οὐ ου not
σαλευθήσεται σαλευω sway; rock
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ο the
κατοικῶν κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
124:1
שִׁ֥יר šˌîr שִׁיר song
הַֽ hˈa הַ the
מַּעֲלֹ֗ות mmaʕᵃlˈôṯ מַעֲלָה ascent
לְ lᵊ לְ to
דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David
לוּלֵ֣י lûlˈê לוּלֵא unless
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שֶׁ še שַׁ [relative]
הָ֣יָה hˈāyā היה be
לָ֑נוּ lˈānû לְ to
יֹֽאמַר־ yˈōmar- אמר say
נָ֝א ˈnā נָא yeah
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
124:1. canticum graduum qui confidunt in Domino quasi mons Sion inmobilis in aeternum habitabilis
A gradual canticle. They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwelleth
A Song of Ascents.
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
1-2. Надеющийся на Господа находит в Нем такую же твердую защиту, какую Иерусалим в окружающих его с трех сторон горах от нападений врагов, он так же тверд, как гора Сион, твердая и неподвижная. Сравнение указывает на то, что надежда на Господа никогда не обманет того, кто надеется на Него. Это испытали на себе евреи, попавшие в плен, из которого освободиться своими силами они никогда не могли и которых извела оттуда надежда их на Господа.
Adam Clarke: Commentary on the Bible - 1831
125:1: They that trust in the Lord - Every faithful Jew who confides in Jehovah shall stand, in those open and secret attacks of the enemies of God and truth, as unshaken as Mount Zion; and shall not be moved by the power of any adversary.
Albert Barnes: Notes on the Bible - 1834
125:1: They that trust in the Lord - His people; his friends. It is, and has been always, a characteristic of the people of God that they trust or confide in him.
Shall be as mount Zion - The mountain which David fortified, and on which the city was at first built, Sa2 5:6-9. The name Zion became also the name by which the entire city was known.
Which cannot be removed, but abideth for ever - A mountain is an emblem of firmness and stability; and it is natural to speak of it as that which could not be removed. There is something more than this, however, intended here, as there is some ground of comparison especially in regard to Mount Zion. This must have been either the idea that Zion was particularly strong by position, or that it was under the divine protection, and was therefore safe. Most probably it refers to Zion as a place secure by nature, and rendered more so by art.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
125:1: that trust: Psa 27:1, Psa 25:2, Psa 25:8, Psa 34:22, Psa 62:2, Psa 62:6, Psa 118:8, Psa 118:9, Psa 147:11; Ch1 5:20; Pro 3:5, Pro 3:6; Jer 17:7, Jer 17:8; Eph 1:12, Eph 1:13; Pe1 1:21
be as mount: Psa 132:13, Psa 132:14; Isa 12:6, Isa 14:32, Isa 51:8, Isa 51:11, Isa 51:16, Isa 52:1, Isa 52:7, Isa 52:8; Oba 1:21; Mic 4:2; Zac 1:14, Zac 1:17; Rev 14:1
but abideth: Mat 16:16-18
Carl Friedrich Keil and Franz Delitzsch
125:1
The stedfastness which those who trust in Jahve prove in the midst of every kind of temptation and assault is likened to Mount Zion, because the God to whom they believingly cling is He who sits enthroned on Zion. The future ישׁב signifies: He sits and will sit, that is to say, He continues to sit, cf. Ps 9:8; Ps 122:5. Older expositors are of opinion that the heavenly Zion must be understood on account of the Chaldaean and the Roman catastrophes; but these, in fact, only came upon the buildings on the mountain, not upon the mountain itself, which in itself and according to its appointed destiny (vid., Mic 3:12; Mic 4:1) remained unshaken. in Ps 125:2 also it is none other than the earthly Jerusalem that is meant. The holy city has a natural circumvallation of mountains, and the holy nation that dwells and worships therein has a still infinitely higher defence in Jahve, who encompasses it round (vid., on Ps 34:8), as perhaps a wall of fire (Zech 2:5), or an impassably broad and mighty river (Is 33:21); a statement which is also now confirmed, for, etc. Instead of inferring from the clause Ps 125:2 that which is to be expected with לכן, the poet confirms it with כי by that which is surely to be expected.
Geneva 1599
125:1 "A Song of degrees." They that trust in the LORD [shall be] as mount Zion, [which] cannot (a) be removed, [but] abideth for ever.
(a) Though the world is subject to mutations, yet the people of God will stand sure and be defended by God's providence.
John Gill
125:1 They that trust in the Lord shall be as Mount Zion,.... Who trust not in themselves, and in their own hearts; nor in anything of theirs, their strength or wisdom, riches or righteousness; nor in any creature whatever, in the mightiest or best of men; but in the Lord; in God, as the God of nature and providence, for all temporal mercies; and in him, as the God of grace, for all spiritual and eternal ones; who should be trusted in at all times, whether of affliction, temptation, or darkness; for which there is abundant reason. The Targum is,
"the righteous that trust in the Word of the Lord;''
in Christ the essential Word, who is trusted in by all that know him, and that know there is salvation in him, and in no other: these trust in him for acceptance with God, for a justifying righteousness, for remission of sin, for all supplies of grace, and for eternal life; and such are like Mount Zion for many things, being beloved and chosen of God, enjoying his presence, and the blessings of his grace; and being the joy of the whole earth, and a perfection of beauty; but here for their firmness and stability, as follows. Arama observes, that Mount Zion is made mention of, because here the prophecy was given; to which may be added, the psalmist was upon it, and had it in view, when he compared those that trust in the Lord unto it;
which cannot be removed, but abideth for ever: either, which Mount Zion is immovable, and continually abides, for which reason the church and people of God are compared unto it; or everyone of those that trust in the Lord, like that, can never be removed, but always abide: they can never be removed from the Lord, though they may be removed from his house and ordinances, as sometimes David was; and from his gracious presence, and sensible communion with him, and out of the world by death; yet never from his heart's love, nor out of the covenant of his grace, which is sure and everlasting; nor out of his family, into which they are taken; nor from the Lord Jesus Christ, nor out of his hands and arms, nor from off his heart; nor from off him, the foundation on which they are laid; nor out of a state of grace, either regeneration or justification; but such abide in the love of God, in the covenant of his grace, in the hands of his Son, in the grace wherein they stand, and in the house of God for evermore.
Robert Jamieson, A. R. Fausset and David Brown
125:1 God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. (Ps 125:1-5)
Mount Zion--as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Ps 46:5), supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Is 54:10).
They that trust--are "His people," (Ps 125:2).
124:1124:1: Որ յուսայ ՚ի Տէր որպէս լեա՛ռն Սիովն, մի՛ սասանեսցի յաւիտեան՝ բնակեալն[7628][7628] Ոմանք.Ո յուսայ ՚ի Տէր... յաւիտեան՝ որ բնակեալն է յԵրուսաղէմ։
1 Ով յոյսը դրել է Տիրոջ վրայ, յաւիտեան չի սասանուի ինչպէս լեռը Սիոնի, որ գտնւում է Երուսաղէմում:
125 Տէրոջը յուսացողները Սիօն լերանը պէս են, Որ չի սասանիր, հապա յաւիտեան կը մնայ։
Որ յուսայ ի Տէր որպէս լեառն Սիոն, [754]մի՛ սասանեսցի յաւիտեան` որ բնակեալն է յԵրուսաղէմ:

124:1: Որ յուսայ ՚ի Տէր որպէս լեա՛ռն Սիովն, մի՛ սասանեսցի յաւիտեան՝ բնակեալն[7628]
[7628] Ոմանք.Ո յուսայ ՚ի Տէր... յաւիտեան՝ որ բնակեալն է յԵրուսաղէմ։
1 Ով յոյսը դրել է Տիրոջ վրայ, յաւիտեան չի սասանուի ինչպէս լեռը Սիոնի, որ գտնւում է Երուսաղէմում:
125 Տէրոջը յուսացողները Սիօն լերանը պէս են, Որ չի սասանիր, հապա յաւիտեան կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
124:1124:1 Надеющийся на Господа, как гора Сион, не подвигнется: пребывает вовек.
124:2 ὄρη ορος mountain; mount κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him καὶ και and; even κύριος κυριος lord; master κύκλῳ κυκλω circling; in a circle τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him 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
124:2 לוּלֵ֣י lûlˈê לוּלֵא unless יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שֶׁ še שַׁ [relative] הָ֣יָה hˈāyā היה be לָ֑נוּ lˈānû לְ to בְּ bᵊ בְּ in ק֖וּם qˌûm קום arise עָלֵ֣ינוּ ʕālˈênû עַל upon אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
124:2. Hierusalem montes in circuitu eius et Dominus in circuitu populi sui amodo et usque in aeternumIn Jerusalem. Mountains are round about it: so the Lord is round about his people from henceforth now and for ever.
1. They that trust in the LORD are as mount Zion, which cannot be moved, but abideth for ever.
They that trust in the LORD [shall be] as mount Zion, [which] cannot be removed, [but] abideth for ever:

124:1 Надеющийся на Господа, как гора Сион, не подвигнется: пребывает вовек.
124:2
ὄρη ορος mountain; mount
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
καὶ και and; even
κύριος κυριος lord; master
κύκλῳ κυκλω circling; in a circle
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
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
124:2
לוּלֵ֣י lûlˈê לוּלֵא unless
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שֶׁ še שַׁ [relative]
הָ֣יָה hˈāyā היה be
לָ֑נוּ lˈānû לְ to
בְּ bᵊ בְּ in
ק֖וּם qˌûm קום arise
עָלֵ֣ינוּ ʕālˈênû עַל upon
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
124:2. Hierusalem montes in circuitu eius et Dominus in circuitu populi sui amodo et usque in aeternum
In Jerusalem. Mountains are round about it: so the Lord is round about his people from henceforth now and for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Security of God's People.

1 They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth for ever. 2 As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever. 3 For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.
Here are three very precious promises made to the people of God, which, though they are designed to secure the welfare of the church in general, may be applied by particular believers to themselves, as other promises of this nature may. Here is,
I. The character of God's people, to whom these promises belong. Many call themselves God's people who have no part nor lot in this matter. But those shall have the benefit of them and may take the comfort of them, (1.) Who are righteous (v. 3), righteous before God, righteous to God, and righteous to all men, for his sake justified and sanctified. (2.) Who trust in the Lord, who depend upon his care and devote themselves to his honour. All that deal with God must deal upon trust, and he will give comfort to those only that give credit to him, and make it to appear they do so by quitting other confidences, and venturing to the utmost for God. The closer our expectations are confined to God the higher our expectations may be raised from him.
II. The promises themselves.
1. That their hearts shall be established by faith: those minds shall be truly stayed that are stayed on God: They shall be as Mount Zion. The church in general is called Mount Zion (Heb. xii. 22), and it shall in this respect be like Mount Zion, it shall be built upon a rock, and its interests shall be so well secured that the gates of hell shall not prevail against it. The stability of the church is the satisfaction of all its well-wishers. Particular persons, who trust in God, shall be established (Ps. cxii. 7); their faith shall be their fixation, Isa. vii. 9. They shall be as Mount Zion, which is firm as it is a mountain supported by providence, much more as a holy mountain supported by promise. (1.) They cannot be removed by the prince of the power of the air, nor by all his subtlety and strength. They cannot be removed from their integrity nor from their confidence in God. (2.) They abide for ever in that grace which is the earnest of their everlasting continuance in glory.
2. That, committing themselves to God, they shall be safe, under his protection, from all the insults of their enemies, as Jerusalem had a natural fastness and fortification in the mountains that were round about it, v. 2. Those mountains not only sheltered it from winds and tempests, and broke the force of them, but made it also very difficult of access for an enemy; such a defence is God's providence to his people. Observe, (1.) The compass of it: The Lord is round about his people on every side. There is no gap in the hedge of protection which he makes round about his people, at which the enemy, who goes about them, seeking to do them a mischief, can find entrance, Job i. 10. (2.) The continuance of it--henceforth even for ever. Mountains may moulder and come to nought, and rocks be removed out of their place (Job xiv. 18), but God's covenant with his people cannot be broken (Isa. liv. 10) nor his care of them cease. Their being said to stand fast for ever (v. 1), and here to have God round about them for ever, intimates that the promises of the stability and security of God's people will have their full accomplishment in their everlasting state. In heaven they shall stand fast for ever, shall be as pillars in the temple of our God and go no more out (Rev. iii. 12), and there God himself, with his glory and favour, will be round about them for ever.
3. That their troubles shall last no longer than their strength will serve to bear them up under them, v. 3. (1.) It is supposed that the rod of the wicked may come, may fall, upon the lot of the righteous. The rod of their power may oppress them; the rod of their anger may vex and torment them. It may fall upon their persons, their estates, their liberties, their families, their names, any thing that falls to their lot, only it cannot reach their souls. (2.) It is promised that, though it may come upon their lot, it shall not rest there; it shall not continue so long as the enemies design, and as the people of God fear, but God will cut the work short in righteousness, so short that even with the temptation he will make a way for them to escape. (3.) It is considered as a reason of this promise that if the trouble should continue over-long the righteous themselves would be in temptation to put forth their hands to iniquity, to join with wicked people in their wicked practices, to say as they say and do as they do. There is danger lest, being long persecuted for their religion, at length they grow weary of it and willing to give it up, lest, being kept long in expectation of promised mercies, they begin to distrust the promise, and to think of casting God off, upon suspicion of his having cast them off. See Ps. lxxiii. 13, 14. Note, God considers the frame of his people, and will proportion their trials to their strength by the care of his providence, as well as their strength to their trials by the power of his grace. Oppression makes a wise man mad, especially if it continue long; therefore for the elect's sake the days shall be shortened, that, whatever becomes of their lot in this world, they may not lose their lot among the chosen.
Adam Clarke: Commentary on the Bible - 1831
125:2: As the mountains are round about Jerusalem - Jerusalem, according to Sandys, was situated on a rocky mountain every way to be ascended, except a little on the north, with steep ascents and deep valleys, naturally fortified. It is surrounded with other mountains, at no great distance, as if placed in the midst of an amphitheatre; for on the east is Mount Olivet, separated from the city by the valley of Jehoshaphat, which also encompasses a part of the north; on the south, the mountain of Offiner interposed with the valley of Gehinnom; and on the west it was formerly fenced with the valley of Gihon, and the mountains adjoining. The situation was such as to be easily rendered impregnable.
The Lord is round about his people - He is above, beneath, around them; and while they keep within it, their fortress is impregnable, and they can suffer no evil.
Albert Barnes: Notes on the Bible - 1834
125:2: As the mountains are round about Jerusalem - Hebrew, "Jerusalem - the mountains are round about her." Jerusalem, except on the north, is encompassed with hills or mountains, so that although the city was built on hills - Zion, Moriah, Bezethah, Acra - it was itself surrounded by hills higher than any of these, and was, in a certain sense, in a valley. See the notes at Mat 2:1. Compare the notes at Psa 48:1-14.
So the Lord is round about his people ... - As Jerusalem is thus protected by the hills around, so the people of God are protected by Yahweh. He surrounds the church; he is exalted far above the church; he guards the approaches to the church; he can defend it from all its foes. Under his protection it is safe. Jerusalem, as surrounded by hills and mountains, has thus become an emblem of the church at all times; its security was an emblem of the security of all who trust in the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
125:2: As the mountains: Lam 4:12
the Lord: Psa 34:7; Deu 33:27; Isa 4:5; Zac 2:5; Joh 10:28, Joh 10:29
John Gill
125:2 As the mountains are round about Jerusalem,.... There was Mount Zion on the side of the north, and the mount of Olives on the east, and other mountains on the other sides of it; so that it was encompassed with them, and was naturally as well as artificially fortified. Tacitus (k) describes Jerusalem as inaccessible, walls and mountains, rocks and towers, surrounding it: and the poet Coerilus (l) makes mention of a people that spoke the Phoenician language, by whom he plainly means the Jews, ' , "that inhabited the mountains of Solyma"; which are spoken of by Homer (m), from whence, according to Tacitus (n), Jerusalem had its name: yet, as Kimchi observes, this did not hinder the enemy from taking it; wherefore the Lord is a greater security to his people;
so the Lord is round about his people, from henceforth even for ever; he encompasses them with his favour and lovingkindness as a shield; he encircles them in the arms of everlasting love; he guards them by his providence all around, and keeps a wakeful and watchful eye over them, that nothing hurts them: he keeps them, as in a garrison, by his almighty power: these are the walls that are around them, yea, he himself is a wall of fire about them, and the glory in the midst of them, Zech 2:5; and so he continues; he never leaves his people, nor forsakes them, but is their God and guide even unto death. The Targum is,
"the Word of the Lord is round about his people;''
Christ, the essential Word of God.
(k) Hist. l. 5. c. 11. (l) Apud Euseb. Praerar. Evangel. l. 9. c. 9. (m) Odyss. 5. v. 283. (n) Ut supra. (Hist. l. 5. c. 11.)
124:2124:2: յԵրուսաղէմ։ Լերի՛նք շուրջ են զնովաւ, Տէր շուրջ է զժողովրդեա՛մբ իւրով, յայսմ հետէ մինչեւ յաւիտեան։
2 Ինչպէս որ նա շրջապատուած է լեռներով, այնպէս Տէրն իր ժողովրդի շուրջն է՝ այսուհետեւ մինչեւ յաւիտեան:
2 Ինչպէս Երուսաղէմ լեռներով շրջապատուած է, Նոյնպէս Տէրը իր ժողովուրդին չորս կողմն է Ասկէ յետոյ մինչեւ յաւիտեան։
Լերինք`` շուրջ են զնովաւ, Տէր շուրջ է զժողովրդեամբ իւրով յայսմ հետէ մինչեւ յաւիտեան:

124:2: յԵրուսաղէմ։ Լերի՛նք շուրջ են զնովաւ, Տէր շուրջ է զժողովրդեա՛մբ իւրով, յայսմ հետէ մինչեւ յաւիտեան։
2 Ինչպէս որ նա շրջապատուած է լեռներով, այնպէս Տէրն իր ժողովրդի շուրջն է՝ այսուհետեւ մինչեւ յաւիտեան:
2 Ինչպէս Երուսաղէմ լեռներով շրջապատուած է, Նոյնպէս Տէրը իր ժողովուրդին չորս կողմն է Ասկէ յետոյ մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
124:2124:2 Горы окрест Иерусалима, а Господь окрест народа Своего отныне и вовек.
124:3 ὅτι οτι since; that οὐκ ου not ἀφήσει αφιημι dismiss; leave τὴν ο the ῥάβδον ραβδος rod τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful ἐπὶ επι in; on τὸν ο the κλῆρον κληρος lot; allotment τῶν ο the δικαίων δικαιος right; just ὅπως οπως that way; how ἂν αν perhaps; ever μὴ μη not ἐκτείνωσιν εκτεινω extend οἱ ο the δίκαιοι δικαιος right; just ἐν εν in ἀνομίᾳ ανομια lawlessness χεῖρας χειρ hand αὐτῶν αυτος he; him
124:3 אֲ֭זַי ˈʔᵃzay אֲזַי then חַיִּ֣ים ḥayyˈîm חַי alive בְּלָע֑וּנוּ bᵊlāʕˈûnû בלע swallow בַּ ba בְּ in חֲרֹ֖ות ḥᵃrˌôṯ חרה be hot אַפָּ֣ם ʔappˈām אַף nose בָּֽנוּ׃ bˈānû בְּ in
124:3. quia non requiescet virga impietatis super sortem iustorum ut non mittant iusti in iniquitatem manus suasFor the Lord will not leave the rod of sinners upon the lot of the just: that the just may not stretch forth their hands to iniquity.
2. As the mountains are round about Jerusalem, so the LORD is round about his people, from this time forth and for evermore.
As the mountains [are] round about Jerusalem, so the LORD [is] round about his people from henceforth even for ever:

124:2 Горы окрест Иерусалима, а Господь окрест народа Своего отныне и вовек.
124:3
ὅτι οτι since; that
οὐκ ου not
ἀφήσει αφιημι dismiss; leave
τὴν ο the
ῥάβδον ραβδος rod
τῶν ο the
ἁμαρτωλῶν αμαρτωλος sinful
ἐπὶ επι in; on
τὸν ο the
κλῆρον κληρος lot; allotment
τῶν ο the
δικαίων δικαιος right; just
ὅπως οπως that way; how
ἂν αν perhaps; ever
μὴ μη not
ἐκτείνωσιν εκτεινω extend
οἱ ο the
δίκαιοι δικαιος right; just
ἐν εν in
ἀνομίᾳ ανομια lawlessness
χεῖρας χειρ hand
αὐτῶν αυτος he; him
124:3
אֲ֭זַי ˈʔᵃzay אֲזַי then
חַיִּ֣ים ḥayyˈîm חַי alive
בְּלָע֑וּנוּ bᵊlāʕˈûnû בלע swallow
בַּ ba בְּ in
חֲרֹ֖ות ḥᵃrˌôṯ חרה be hot
אַפָּ֣ם ʔappˈām אַף nose
בָּֽנוּ׃ bˈānû בְּ in
124:3. quia non requiescet virga impietatis super sortem iustorum ut non mittant iusti in iniquitatem manus suas
For the Lord will not leave the rod of sinners upon the lot of the just: that the just may not stretch forth their hands to iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
3. Как бы велики ни были бедствия, посылаемые Господом на праведного, последний не останется Им не вознагражденным: Господь его спасет, помилует и не доведет праведника до отчаяния, которое могло бы побудить его искать помощи и защиты у беззаконных. Таковы были и бедствия плена, тяжелые для евреев, но не гибельные для их веры, а имевшие характер очищения ее.
Adam Clarke: Commentary on the Bible - 1831
125:3: For the rod of the worked shall not rest upon the lot of the righteous - Rod, here. may be taken for persecution, or for rule; and then it may be thus interpreted: "The wicked shall not be permitted to persecute always, nor to have a permanent rule." In our liturgic version this clause is thus rendered: "The rod of the ungodly cometh not into the lot of the righteous." "This," said one of our forefathers, "is neither truth nor scripture. First, it is not truth; for the rod of the wicked doth come into the inheritance of the righteous, and that often. Secondly, it is not scripture, for the text saith, 'The rod of the wicked shall not rest there.' It may come, and stay for a time; but it shall not be permitted to abide." This is only one, and not the worst, of the many sad blemishes which deform the Version in our national Prayer-book. In short, the Version of the Psalms in that book is wholly unworthy of regard; and should be thrown aside, and that in the authorized Version in the Bible substituted for it. The people of God are misled by it; and they are confounded with the great and glaring differences they find between it and what they findd in their Bibles, where they have a version of a much better character, delivered to them by the authority of Church and state. Why do not our present excellent and learned prelates lay this to heart, and take away this sore stumbling-block out of the way of the people? I have referred to this subject in the introduction to the Book of Psalms.
Lest the righteous put forth - Were the wicked to bear rule in the Lord's vineyard, religion would soon become extinct; for the great mass of the people would conform to their rulers. Fear not your enemies, while ye fear God. Neither Sanballat, nor Tobiah, nor Geshem, nor any of God's foes, shall be able to set up their rod, their power and authority, here. While you are faithful, the Lord will laugh them to scorn.
Albert Barnes: Notes on the Bible - 1834
125:3: For the rod of the wicked - Margin, as in Hebrew, "wickedness." The word "rod" - the staff, the scepter, the instrument of inflicting punishment - here means dominion, power, that condition in which the wicked are commonly found, as one of prosperity or power. God will not deal with the righteous as the wicked are often dealt with: that is, God will not give his people prosperity as he does them. The righteous will be afflicted, and will be placed in circumstances to keep them from putting forth their hands to iniquity; that is, from indulging in iniquity. They will be afflicted; they will be kept in the ways of virtue and religion by trial; they will not be left to act out the depravity of the heart as the wicked are.
Shall not rest upon - Permanently abide; or, be the constant condition of the righteous. They may be prospered, but they must expect that there will be changes, and that God will so deal with them as to keep them from putting forth their hands to iniquity.
The lot of the righteous - The righteous, considered as the "lot" or portion of the Lord. The language is derived from dividing a land by lot (compare Psa 105:11; Psa 74:2); and the idea is, that the "lot" pertaining to the Lord, or his "portion" among people, is the righteous.
Lest the righteous put forth their hands unto iniquity - Lest the effect of prosperity should be to lead them away from God - like the wicked. Hence, they are dealt with in a different manner. They are afflicted; they are thus kept under proper discipline, and their hearts and lives are made what they should be. The statement in this verse, therefore, accords with the uniform statements in the Scriptures, that prosperity is dangerous to the spiritual interests of people, and that, therefore, people are often afflicted in order that they may be led to seek higher interests than those which pertain to this life. The connection here seems to be, that God will defend his people, even as Jerusalem was defended by hills and mountains; but that the real welfare and prosperity of his people was not what the wicked seek - wealth and honor - but the favor of the Lord. Another meaning may, however, be suggested in regard to this verse, which to some may appear more probable than the one above. It is this: that the "rod" - the dominion of the wicked - of bad rulers - of a harsh and oppressive government - will not always be upon the people of God, lest, being crushed, they should be led to acts of iniquity; or lest, being kept from the free service of God, they should abandon themselves to sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
125:3: the rod: Psa 103:9, Psa 103:14; Pro 22:8; Isa 10:5, Isa 14:5, Isa 14:6, Isa 27:8; Co1 10:13; Rev 2:10
the wicked: Heb. wickedness
Carl Friedrich Keil and Franz Delitzsch
125:3
The pressure of the worldly power, which now lies heavily upon the holy land, will not last for ever; the duration of the calamity is exactly proportioned to the power of resistance of the righteous, whom God proves and purifies by calamity, but not without at the same time graciously preserving them. "The rod of wickedness" is the heathen sceptre, and "the righteous" are the Israelites who hold fast to the religion of their fathers. The holy land, whose sole entitled inheritors are these righteous, is called their "lot" (גורל, κλῆρος = κληρονομία). נוּח signifies to alight or settle down anywhere, and having alighted, to lean upon or rest (cf. Is 11:2 with Jn 1:32, ἔμεινεν). The lxx renders οὐκ ἀφφήσει, i.e., לא ינּיח (cf. on the other hand יניח, He shall let down, cause to come down, in Is 30:32). Not for a continuance shall the sceptre of heathen tyranny rest upon the holy land, God will not suffer that: in order that the righteous may not at length, by virtue of the power which pressure and use exercises over men, also participate in the prevailing ungodly doings. שׁלח with Beth: to seize upon anything wrongfully, or even only (as in Job 28:9) to lay one's hand upon anything (frequently with על). As here in the case of עולתה, in Ps 80:3 too the form that is the same as the locative is combined with a preposition.
Geneva 1599
125:3 For the (b) rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.
(b) Though God permits his to be under the cross lest they embrace wickedness, yet this cross will not so rest on them, that it should drive them from hope.
John Gill
125:3 For the rod of the wicked shall not rest upon the lot of the righteous,.... Which, according to Kimchi, is Jerusalem; but Aben Ezra interprets it of the Israelites that inherit the land. And, the people of God are no doubt designed; the Lord's justified and chosen ones, his portion, and the lot of his inheritance; and all that belong unto them, their persons, families, estates, and good name: in all which they are sometimes oppressed and afflicted by wicked men; who are a rod of correction in the hand of the Lord, the rod of men with which he chastises them; but this shall not always continue: so the word is used for a rod of correction, Prov 22:15. It sometimes signifies a sceptre; an ensign of power and government, Gen 49:10; and here may intend the nations of the world, as Aben Ezra interprets it; or the antichristian states, prevailing and ruling over the people of God in a tyrannical manner, which shall not always last; the reign of antichrist will come to an end, and the Lord will destroy him with the rod of his mouth. It sometimes signifies a tribe; and the Syriac version seems so to take it here,
"the tribe of the wicked shall not rest in the part of the righteous;''
they shall no more dwell among them, lest, being led by their example, they should learn their works, and do as they do; so Aben Ezra and Kimchi. But rather, with Gussetius (o), this is to be understood of a measuring rod; laid not on persons, but on lands and estates; and best agrees with the lot, inheritance, and estate of the righteous; and may signify, that though wicked men unjustly seize upon and retain the farms, possessions, and estates of good men, as if they were assigned to them by the measuring line; yet should not hold them long, or always;
lest the righteous put forth their hands unto iniquity; for the righteous are not perfect in this life: they are not without sin, nor do they live without the commission of it; and may be under temptation, by long afflictions and oppressions, and seeing the wicked prosper, to desert their profession of religion, and forsake the ways of God, and join with the wicked, and commit iniquity as they do; and therefore, to prevent this, the Lord will not suffer them always to be under affliction and oppression; see Ps 37:8, or them and theirs to be always in the hand of the enemy.
(o) Ebr. Comment. p. 818.
John Wesley
125:3 The rod - Their power and authority. Not rest - Not continue long. The lot - Upon the habitations and persons of good men. Lest - Lest they should be driven to indirect courses to relieve themselves.
Robert Jamieson, A. R. Fausset and David Brown
125:3 Though God may leave them for a time under the "rod," or power (Ps 2:9), and oppression of the wicked for a time, as a chastisement, He will not suffer them to be tempted so as to fall into sin (1Cor 10:13). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain ("rest") on them, lest they be tempted to despair and apostasy (Ps 73:13-14). God may even try His people to the uttermost: when nothing is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse (2Cor 1:8-9) [LUTHER].
the lot--the possession, literally, "Canaan," spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. Sin's dominion shall not permanently come between the believer and his inheritance.
124:3124:3: Ո՛չ թողու Տէր զգաւազան մեղաւորաց ՚ի վիճակս արդարոց, եւ արդարք մի՛ ձգեսցեն զձեռս իւրեանց յանօրէնութիւն[7629]։ [7629] Ոմանք.Բայց արդարք մի՛ ձգես՛՛։ Ուր Ոսկան.Զի արդարք մի։
3 Տէրը չի թողնի, որ մեղաւորների գաւազանն որոշի արդարների վիճակը, եւ արդարներն իրենց ձեռքերը պիտի չերկարեն անօրէնութեան:
3 Վասն զի ամբարշտին գաւազանը արդարներուն վիճակին վրայ պիտի չմնայ, Որպէս զի արդարները ձեռքերնին անօրէնութեան չերկնցնեն։
Ոչ թողու Տէր զգաւազան մեղաւորաց ի վիճակս արդարոց, [755]եւ արդարք մի՛ ձգեսցեն զձեռս իւրեանց յանօրէնութիւն:

124:3: Ո՛չ թողու Տէր զգաւազան մեղաւորաց ՚ի վիճակս արդարոց, եւ արդարք մի՛ ձգեսցեն զձեռս իւրեանց յանօրէնութիւն[7629]։
[7629] Ոմանք.Բայց արդարք մի՛ ձգես՛՛։ Ուր Ոսկան.Զի արդարք մի։
3 Տէրը չի թողնի, որ մեղաւորների գաւազանն որոշի արդարների վիճակը, եւ արդարներն իրենց ձեռքերը պիտի չերկարեն անօրէնութեան:
3 Վասն զի ամբարշտին գաւազանը արդարներուն վիճակին վրայ պիտի չմնայ, Որպէս զի արդարները ձեռքերնին անօրէնութեան չերկնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
124:3124:3 Ибо не оставит [Господь] жезла нечестивых над жребием праведных, дабы праведные не простерли рук своих к беззаконию.
124:4 ἀγάθυνον αγαθυνω lord; master τοῖς ο the ἀγαθοῖς αγαθος good καὶ και and; even τοῖς ο the εὐθέσι ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
124:4 אֲ֭זַי ˈʔᵃzay אֲזַי then הַ ha הַ the מַּ֣יִם mmˈayim מַיִם water שְׁטָפ֑וּנוּ šᵊṭāfˈûnû שׁטף wash off נַ֝֗חְלָה ˈnˈaḥlā נַחַל wadi עָבַ֥ר ʕāvˌar עבר pass עַל־ ʕal- עַל upon נַפְשֵֽׁנוּ׃ nafšˈēnû נֶפֶשׁ soul
124:4. benefac Domine bonis et rectis cordeDo good, O Lord, to those that are good, and to the upright of heart.
3. For the sceptre of wickedness shall not rest upon the lot of the righteous; that the righteous put not forth their hands unto iniquity.
For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity:

124:3 Ибо не оставит [Господь] жезла нечестивых над жребием праведных, дабы праведные не простерли рук своих к беззаконию.
124:4
ἀγάθυνον αγαθυνω lord; master
τοῖς ο the
ἀγαθοῖς αγαθος good
καὶ και and; even
τοῖς ο the
εὐθέσι ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
124:4
אֲ֭זַי ˈʔᵃzay אֲזַי then
הַ ha הַ the
מַּ֣יִם mmˈayim מַיִם water
שְׁטָפ֑וּנוּ šᵊṭāfˈûnû שׁטף wash off
נַ֝֗חְלָה ˈnˈaḥlā נַחַל wadi
עָבַ֥ר ʕāvˌar עבר pass
עַל־ ʕal- עַל upon
נַפְשֵֽׁנוּ׃ nafšˈēnû נֶפֶשׁ soul
124:4. benefac Domine bonis et rectis corde
Do good, O Lord, to those that are good, and to the upright of heart.
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Adam Clarke: Commentary on the Bible - 1831
125:4: Do good, O Lord, unto those that be good - Let the upright ever find thee his sure defense! Increase the goodness which thou hast already bestowed upon them; and let all who are upright in heart find thee to be their stay and their support!
Albert Barnes: Notes on the Bible - 1834
125:4: Do good, O Lord, unto those that be good ... - To the good; to the pious. Let them be under the divine protection. Possibly this is not merely a prayer, but is expressive of the belief of the psalmist as to what would occur under the divine administration - that the favor of God would rest upon his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
125:4: Do good: Psa 41:1-3, Psa 51:18, Psa 73:1; Isa 58:10, Isa 58:11; Heb 6:10; Jo1 3:17-24
upright: Psa 32:2, Psa 84:11, Psa 119:80; Lam 3:25; Joh 1:47; Rev 14:5
Carl Friedrich Keil and Franz Delitzsch
125:4
On the ground of the strong faith in Ps 125:1. and of the confident hope in Ps 125:3, the petition now arises that Jahve would speedily bestow the earnestly desired blessing of freedom upon the faithful ones, and on the other hand remove the cowardly lit. those afraid to confess God and those who have fellowship with apostasy, together with the declared wicked ones, out of the way. For such is the meaning of Ps 125:4. טובים (in Proverbs alternating with the "righteous," Prov 2:20, the opposite being the "wicked," רשׁעים, Prov 14:19) are here those who truly believe and rightly act in accordance with the good will of God,
(Note: The Midrash here calls to mind a Talmudic riddle: There came a good one (Moses, Ex 2:2) and received a good thing (the Tra, Prov 4:2) from the good One (God, Ps 145:9) for the good ones (Israel, Ps 125:4).)
or, as the parallel member of the verse explains (where לישׁרים did not require the article on account of the addition), those who in the bottom of their heart are uprightly disposed, as God desires to have it. The poet supplicates good for them, viz., preservation against denying God and deliverance out of slavery; for those, on the contrary, who bend (הטּה) their crooked paths, i.e., turn aside their paths in a crooked direction from the right way (עקלקלּותם, cf. Judg 5:6, no less than in Amos 2:7; Prov 17:23, an accusative of the object, which is more natural than that it is the accusative of the direction, after Num 22:23 extrem., cf. Job 23:11; Is 30:11) - for these he wishes that Jahve would clear them away (הוליך like Arab. ahlk, perire facere = perdere) together with the workers of evil, i.e., the open, manifest sinners, to whom these lukewarm and sly, false and equivocal ones are in no way inferior as a source of danger to the church. lxx correctly: τοὺς δὲ ἐκκλίνοντας εἰς τάς στραγγαλιὰς (Aquila διαπλοκάς, Symmachus σκολιότητας, Theodotion διεστραμμένα) ἀπάξει κύριος μετὰ κ. τ. λ.. Finally, the poet, stretching out his hand over Israel as if pronouncing the benediction of the priest, gathers up all his hopes, prayers, and wishes into the one prayer: "Peace be upon Israel." He means "the Israel of God," Gal 6:16. Upon this Israel he calls down peace from above. Peace is the end of tyranny, hostility, dismemberment, unrest, and terror; peace is freedom and harmony and unity and security and blessedness.
John Gill
125:4 Do good, O Lord, unto those that be good,.... That are made so by the Spirit and grace of God; for none are naturally good, but evil; only such who are regenerated and made new creatures, who have a good work of grace begun in them; who have the good Spirit of God, and his good graces, and the good word of God in them, and are filled with all goodness; and which is known by the good fruits which they bear, or the good works done by them. For these the psalmist prays the Lord would do good to them, not only in a providential way, as he does to all; but in a way of special grace, bestowing the blessings of his goodness on them, and causing all things to work for their good: and as saints should pray for one another, or supplication should be made for all saints, such a prayer as this may be the prayer of faith; for it is not to be doubted but God will do good to those he makes good. Aben Ezra says this may be considered either as a prayer or a prophecy; it may have respect unto the church in the latter day, and to the good things spoken of concerning it; which God will accomplish in due time, and should be prayed for; see Ps 51:18;
and to them that are upright in their hearts; which is a further description of good men, from the integrity and sincerity of their hearts; who do all they do before God and men, in the uprightness of their souls, cordially and sincerely, from right principles, and with right views.
Robert Jamieson, A. R. Fausset and David Brown
125:4 (Compare Ps 7:10; Ps 84:11).
124:4124:4: Բարի՛ առնէ Տէր բարեաց, եւ այնոցիկ ոյք ուղի՛ղ են սրտիւք։
4 Տէրը բարիք է գործում բարիներին եւ նրանց, որ ուղիղ են սրտով:
4 Ո՛վ Տէր, բարիք ըրէ բարիներուն Ու սրտով ուղիղներուն։
Բարի առնէ Տէր բարեաց, եւ այնոցիկ ոյք ուղիղ են սրտիւք:

124:4: Բարի՛ առնէ Տէր բարեաց, եւ այնոցիկ ոյք ուղի՛ղ են սրտիւք։
4 Տէրը բարիք է գործում բարիներին եւ նրանց, որ ուղիղ են սրտով:
4 Ո՛վ Տէր, բարիք ըրէ բարիներուն Ու սրտով ուղիղներուն։
zohrab-1805▾ eastern-1994▾ western am▾
124:4124:4 Благотвори, Господи, добрым и правым в сердцах своих;
124:5 τοὺς ο the δὲ δε though; while ἐκκλίνοντας εκκλινω deviate; avoid εἰς εις into; for τὰς ο the στραγγαλιὰς στραγγαλια lead off; lead away κύριος κυριος lord; master μετὰ μετα with; amid τῶν ο the ἐργαζομένων εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness εἰρήνη ειρηνη peace ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
124:5 אֲ֭זַי ˈʔᵃzay אֲזַי then עָבַ֣ר ʕāvˈar עבר pass עַל־ ʕal- עַל upon נַפְשֵׁ֑נוּ nafšˈēnû נֶפֶשׁ soul הַ֝ ˈha הַ the מַּ֗יִם mmˈayim מַיִם water הַ ha הַ the זֵּֽידֹונִֽים׃ zzˈêḏônˈîm זֵידֹון running
124:5. qui autem declinant ad pravitates suas deducet eos Dominus cum his qui operantur iniquitatem pax super IsrahelBut such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: peace upon Israel.
4. Do good, O LORD, unto those that be good, and to them that are upright in their hearts.
Do good, O LORD, unto [those that be] good, and [to them that are] upright in their hearts:

124:4 Благотвори, Господи, добрым и правым в сердцах своих;
124:5
τοὺς ο the
δὲ δε though; while
ἐκκλίνοντας εκκλινω deviate; avoid
εἰς εις into; for
τὰς ο the
στραγγαλιὰς στραγγαλια lead off; lead away
κύριος κυριος lord; master
μετὰ μετα with; amid
τῶν ο the
ἐργαζομένων εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
εἰρήνη ειρηνη peace
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
124:5
אֲ֭זַי ˈʔᵃzay אֲזַי then
עָבַ֣ר ʕāvˈar עבר pass
עַל־ ʕal- עַל upon
נַפְשֵׁ֑נוּ nafšˈēnû נֶפֶשׁ soul
הַ֝ ˈha הַ the
מַּ֗יִם mmˈayim מַיִם water
הַ ha הַ the
זֵּֽידֹונִֽים׃ zzˈêḏônˈîm זֵידֹון running
124:5. qui autem declinant ad pravitates suas deducet eos Dominus cum his qui operantur iniquitatem pax super Israhel
But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: peace upon Israel.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Do good, O LORD, unto those that be good, and to them that are upright in their hearts. 5 As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.
Here is, 1. The prayer the psalmist puts up for the happiness of those that are sincere and constant (v. 4): Do good, O Lord! unto those that are good. This teaches us to pray for all good people, to make supplication for all saints; and we may pray in faith for them, being assured that those who do well shall certainly be well dealt with. Those that are as they should be shall be as they would be, provided they be upright in heart, that they be really as good as they seem to be. With the upright God will show himself upright. He does not say, Do good, O Lord! to those that are perfect, that are sinless and spotless, but to those that are sincere and honest. God's promises should quicken our prayers. It is comfortable wishing well to those for whom God has engaged to do well. 2. The prospect he has of the ruin of hypocrites and deserters; he does not pray for it (I have not desired the woeful day, thou knowest), but he predicts it: As for those, who having known the way of righteousness, for fear of the rod of the wicked, basely turn aside out of it to their wicked ways, use indirect ways to prevent trouble or extricate themselves out of it, or those who, instead of reforming, grow worse and worse and are more obstinate and daring in their impieties, God shall send them away, cast them out, and lead them forth with the workers of iniquity, that is, he will appoint them their portion with the worst of sinners. Note, (1.) Sinful ways are crooked ways; sin is the perverting of that which is right. (2.) The doom of those who turn aside to those crooked ways out of the right way will be the same with theirs who have all along walked in them, nay, and more grievous, for if any place in hell be hotter than another that shall be the portion of hypocrites and apostates. God shall lead them forth, as prisoners are led forth to execution. Go, you cursed, into everlasting fire; and these shall go away; all their former righteousness shall not be mentioned unto them. The last words, Place upon Israel, may be taken as a prayer: "God preserve his Israel in peace, when his judgments are abroad reckoning with evil-doers." We read them as a promise: Peace shall be upon Israel; that is, [1.] When those who have treacherously deserted the ways of God meet with their own destruction those who faithfully adhere to them, though they may have trouble in their way, shall have peace in the end. [2.] The destruction of those who walk in crooked ways will contribute to the peace and safety of the church. When Herod was cut off the word of God grew, Acts xii. 23, 24. [3.] The peace and happiness of God's Israel will be the vexation, and will add much to the torment, of those who perish in their wickedness, Luke xiii. 28; Isa. lxv. 13. My servants shall rejoice, but you shall be ashamed.
Adam Clarke: Commentary on the Bible - 1831
125:5: As for such as turn aside - Who are not faithful; who give way to sin; who backslide, and walk in a crooked way, widely different from the straight way of the upright, ישרים yesharim, the straight in heart; they shall be led forth to punishment with the common workers of iniquity. Thus thy Church will be purified, and thy peace rest upon thy true Israel. Let him that readeth understand.
Albert Barnes: Notes on the Bible - 1834
125:5: As for such as turn aside unto their crooked ways - The wicked. Those who leave the right or straight path, and wander in forbidden ways. The word here rendered "crooked ways" occurs nowhere else except in Jdg 5:6, where it is rendered "by-ways," meaning unfrequented paths or roads; narrow and crooked paths, remote from the highways, or the ways commonly traversed. Hence, the word means also paths of sin - as deviations from the straight road which man should travel.
The Lord shall lead them forth with the workers of iniquity - They shall be dealt with as sinners. They shall be punished. The allusion is to backsliders; to those who forsake the worship of God; who cease to do "good;" who, though among the professed people of God, wander from him in by-paths and forbidden ways. The idea is, that their profession of religion will not save them; that they will not obtain the divine blessing merely because they are avowedly the people of God, or are numbered among them, but that they will be treated as all other sinners are: they will be led forth with all the wicked, and will be treated like them. Compare Eze 33:12-13; Mat 7:22-23; Mat 25:11-12.
But peace shall be upon Israel - Upon the real Israel; upon the true people of God. Gal 6:16; Isa 54:13; Isa 55:12; Isa 57:2; Isa 66:12; Joh 14:27; Joh 16:33; Eph 2:17; Phi 4:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
125:5: As for such: Psa 40:4, Psa 101:3; Ch1 10:13, Ch1 10:14; Pro 14:14; Jer 2:19; Zep 1:6; Heb 10:38
crooked: Pro 2:15; Isa 59:8; Phi 2:15
with the workers: Mat 7:23, Mat 24:48-51
peace: Psa 128:6; Isa 54:10, Isa 54:13; Eze 37:26; Hos 2:18; Joh 14:27; Gal 6:16; Pe1 1:2
Geneva 1599
125:5 (c) As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel.
(c) He desires God to purge his Church from hypocrites and such as have no zeal for the truth.
John Gill
125:5 As for such as turn aside unto their crooked ways,.... The ways of sin, immorality, or error; which are crooked ways, not agreeing with the word of God, the rule of faith and practice. This seems to design not openly profane sinners, who have always lived in a course of sin and wickedness; but carnal professors, who, through affliction and persecution because of the word, are offended, and desert the good ways of God; and turn from the holy commandment, word, and ordinances, they have professionally embraced;
the Lord shall lead them forth with the workers of iniquity; the Targum adds,
"to hell.''
These hypocrites shall be led forth by the Lord with abandoned sinners, like malefactors to the place of execution; when he shall bid them depart from him, and they shall go into everlasting fire; and if there is any place in hell hotter than another, those shall have it; see Mt 7:23;
but peace shall be upon Israel; upon every true Israelite, upon the whole Israel of God; the apostle seems to have respect to this passage in Gal 6:16; such shall have spiritual peace in their hearts now, and eternal peace hereafter. The words may be read either as a prayer that it might be, or as a prophecy that it should be; and may have regard unto the latter day, when all the enemies of Christ and his church shall be destroyed, and there shall be abundance of peace, so long as the moon endures, Ps 72:7. Aben Ezra observes, that the psalmist prays that God would remove the wicked far off, and then there would be peace in Israel; and to the same purpose Arama and Kimchi interpret it.
John Wesley
125:5 Lead them - Unto sinful courses. Israel - Upon the true Israel of God.
Robert Jamieson, A. R. Fausset and David Brown
125:5 Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Ps 28:3).
crooked ways--(Compare Deut 9:16; Mal 2:8-9).
their--is emphatic; the "crooked ways" proceed from their own hearts. The true Israel is here distinguished from the false. Scripture everywhere opposes the Jewish delusion that mere outward descent would save (Rom 2:28-29; Rom 9:6-7; Gal 6:16). The byways of sin from the way of life.
124:5124:5: Իսկ զթիւրեալսն յափշտակութեամբ, տանի զնոսա Տէր ընդ այնոսիկ ոյք գործեն զանօրէնութիւն. խաղաղութիւն ՚ի վերայ Իսրայէլի[7630]։ Տունք. ե̃։ Գոբղայս. խ̃։[7630] Ոմանք.Զթիւրեալսն ՚ի յափշտակութիւն։
5 Իսկ յափշտակութեամբ համակուածներին Տէրը կը կործանի նրանց հետ, ովքեր անօրէնութիւն են գործում: Խաղաղութիւն Իսրայէլին:
5 Սակայն զանոնք որ իրենց ծուռ ճամբաներուն մէջ կը մոլորին, Տէրը պիտի կորսնցնէ* անօրէնութիւն ընողներուն հետ։Խաղաղութիւն ըլլայ Իսրայէլի վրայ։
Իսկ զթիւրեալսն [756]ի յափշտակութիւն, տանի զնոսա Տէր ընդ այնոսիկ ոյք գործեն զանօրէնութիւն: Խաղաղութիւն ի վերայ Իսրայելի:

124:5: Իսկ զթիւրեալսն յափշտակութեամբ, տանի զնոսա Տէր ընդ այնոսիկ ոյք գործեն զանօրէնութիւն. խաղաղութիւն ՚ի վերայ Իսրայէլի[7630]։ Տունք. ե̃։ Գոբղայս. խ̃։
[7630] Ոմանք.Զթիւրեալսն ՚ի յափշտակութիւն։
5 Իսկ յափշտակութեամբ համակուածներին Տէրը կը կործանի նրանց հետ, ովքեր անօրէնութիւն են գործում: Խաղաղութիւն Իսրայէլին:
5 Սակայն զանոնք որ իրենց ծուռ ճամբաներուն մէջ կը մոլորին, Տէրը պիտի կորսնցնէ* անօրէնութիւն ընողներուն հետ։Խաղաղութիւն ըլլայ Իսրայէլի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
124:5124:5 а совращающихся на кривые пути свои да оставит Господь ходить с делающими беззаконие. Мир на Израиля!
124:6 בָּר֥וּךְ bārˌûḵ ברך bless יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH שֶׁ še שַׁ [relative] לֹּ֥א llˌō לֹא not נְתָנָ֥נוּ nᵊṯānˌānû נתן give טֶ֝֗רֶף ˈṭˈeref טֶרֶף prey לְ lᵊ לְ to שִׁנֵּיהֶֽם׃ šinnêhˈem שֵׁן tooth
5. But as for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity. Peace be upon Israel.
As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel:

124:5 а совращающихся на кривые пути свои да оставит Господь ходить с делающими беззаконие. Мир на Израиля!
124:6
בָּר֥וּךְ bārˌûḵ ברך bless
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
שֶׁ še שַׁ [relative]
לֹּ֥א llˌō לֹא not
נְתָנָ֥נוּ nᵊṯānˌānû נתן give
טֶ֝֗רֶף ˈṭˈeref טֶרֶף prey
לְ lᵊ לְ to
שִׁנֵּיהֶֽם׃ šinnêhˈem שֵׁן tooth
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