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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Только в еврейской Библии этот псалом имеет указание имени автора Соломона, в Вульгате же и у 7:0-ти последнего добавления нет, что можно объяснить тем, что 7:0: переводчиков затруднялись поставить имя Соломона, как писателя, над тем псалмом, который внесен в разряд "песней восхождения", писанных при возвращении или по возвращении из вавилонского плена. Между тем содержание псалма, где писатель проповедует о полной покорности человека Богу и жизни по Его руководству, а не по расчетам на свои силы, вполне согласно с содержанием произведений Соломона (Притч и Еккл), где последний в основание поведения человека полагает "страх Господень" и где доказывает бессмысленность привязанности человека к земле. Внесение же этого псалма, писанного Соломоном, в разряд песней восхождения составителями канона, обьясняется вероятно, тем, что этот псалом, проповедовавший полную преданность Господу, чаще всего употреблялся возвратившимися из плена евреями в то время, когда они занимались постройкой второго храма и когда на этом пути встречали многочисленные препятствия, непреодолимые их силами и когда потому их стойкость в деле и уверенность в окончании его могла питаться только верой и надеждой на Бога, о чем и говорит означенный псалом. Если Господь не будет оказывать благоволения человеку, то тщетны все его попытки и старания упрочить свое благополучие; спокойствие и мир Господь дает только тому, кого Он любит (1-2). Вот выражение Божественного благоволения - дети, которые являются для родителей такими же защитниками, какими для стрелка его стрелы, с которыми он будет противостоять во вратах города врагам народа (3-5). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This is a family-psalm, as divers before were state-poems and church-poems. It is entitled (as we read it) "for Solomon," dedicated to him by his father. He having a house to build, a city to keep, and seed to raise up to his father, David directs him to look up to God, and to depend upon his providence, without which all his wisdom, care, and industry, would not serve. Some take it to have been penned by Solomon himself, and it may as well be read, "a song of Solomon," who wrote a great many; and they compare it with the Ecclesiastes, the scope of both being the same, to show the vanity of worldly care and how necessary it is that we keep in favour with God. On him we must depend, I. For wealth, ver. 1, 2. II. For heirs to leave it to, ver. 3-5. In singing this psalm we must have our eye up unto God for success in all our undertakings and a blessing upon all our comforts and enjoyments, because every creature is that to us which he makes it to be and no more. Adam Clarke: Commentary on the Bible - 1831 The necessity of God's blessing on every undertaking, without which no prosperity can be expected, Psa 127:1, Psa 127:2. Children are a heritage from the Lord, Psa 127:3, Psa 127:4. A fruitful wife is a blessing to her husband, Psa 127:5. The Hebrew, Chaldee, and Vulgate attribute this Psalm to Solomon. The Syriac says it is "A Psalm of David concerning Solomon; and that it was spoken also concerning Haggai and Zechariah, who forwarded the building of the temple." The Septuagint, Ethiopic, Arabic, and Anglo-Saxon have no title, but simply "A Psalm of Degrees." It was most likely composed for the building of the second temple, under Nehemiah, and by some prophet of that time. Albert Barnes: Notes on the Bible - 1834 127:0: This psalm is entitled "A Song of Degrees for Solomon;" in the margin, "Of Solomon." In the Syriac Version the title is, "From the Psalms of the Ascent; spoken by David concerning Solomon; it was spoken also of Haggai and Zechariah, who urged the rebuilding of the Temple." The meaning of the title may be either "for Solomon," or of Solomon; that is, it may have been either composed by him, or with reference to him. Many have supposed that it was written by David near the close of his life, and was designed to be a guide to Solomon, his successor, in regard to the principles which should govern him in his reign. There is nothing, however, in the title in the Hebrew which would indicate that it was composed by David; and there is nothing in the psalm which would seem to be especially appropriate to address to a young monarch just entering on his reign, unless it was the mere filet of dependence on God. The allusion to children Psa 127:3-5, beautiful and proper as it is, would seem to have no particular pertinency to an entrance on the administration of a government, and would not be the topic which Would most naturally be suggested in such circumstances. The probability, therefore, is, that the psalm was composed by Solomon. On what occasion, however, it was written, it is now impossible to determine. The sentiments and style are such as agree well with the idea that Solomon was the author, and the whole psalm might have been introduced into the Book of Proverbs without any manifest discrepancy with the general character and style of that book. From the psalm itself it would seem that it was composed mainly with reference to one who was entering on domestic life, and that it was intended to set before such a one the views which ought to guide him, or the thoughts which ought to occur to him. Nothing could be more appropriate in such circumstances than the sentiments of the psalm: I. The entire dependence on God for success, Psa 127:1. II. The vanity of all efforts - rising early, and sitting up late - without the divine blessing, Psa 127:2. III. The fact that children belong to God, and are to be regarded as his, Psa 127:3. IV. The aid which children might be expected to render to a father in supporting or defending him, Psa 127:4. V. The comfort which he might expect to derive from them, and the honor which, being properly trained, they would reflect on him and on the family, Psa 127:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 127:1, The virtue of God's blessing; Psa 127:3, Good children are his gift. Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1 *titles Carl Friedrich Keil and Franz Delitzsch Everything Depends upon the Blessing of God (Note: An Gottes Segen ist alles gelegen.) The inscribed לשׁלמה is only added to this Song of degrees because there was found in Ps 127:2 not only an allusion to the name Jedidiah, which Solomon received from Nathan (2Kings 12:25), but also to his being endowed with wisdom and riches in the dream at Gibeon (3Kings 3:5.). And to these is still to be added the Proverbs-like form of the Psalm; for, like the proverb-song, the extended form of the Mashal, it consists of a double string of proverbs, the expression of which reminds one in many ways of the Book of Proverbs (עצבים in Ps 127:2, toilsome efforts, as in Prov 5:10; מאחרי, as in Prov 23:30; בּני הנּעוּרים in Ps 127:4, sons begotten in one's youth; בּשּׁער in Ps 127:5, as in Prov 22:22; Prov 24:7), and which together are like the unfolding of the proverb, Prov 10:22 : The blessing of Jahve, it maketh rich, and labour addeth nothing beside it. Even Theodoret observes, on the natural assumption that Ps 127:1 points to the building of the Temple, how much better the Psalm suits the time of Zerubbabel and Joshua, when the building of the Temple was imperilled by the hostile neighbouring peoples; and in connection with the relatively small number of those who had returned home out of the Exile, a numerous family, and more especially many sons, must have seemed to be a doubly and threefoldly precious blessing from God. John Gill INTRODUCTION TO PSALM 127 A Song of degrees for Solomon. This psalm was written for Solomon; that is, for the sake of Solomon, as Aben Ezra interprets it; of concerning Solomon, as Jarchi: and so the Syriac title, "it was said by David concerning Solomon.'' Perhaps it was composed by David, after Nathan had informed him, that not he, but his son Solomon, should build a temple for the Lord; and when he had made provision of gold and silver, and other things, for it, and had given the pattern of it to his son; and encouraged and animated him to it, assuring him that the Lord would be with him until he had finished it; and prayed that God would give him a perfect heart to do it; for he knew the whole success depended upon the Lord, notwithstanding all the preparations he had made: hence the psalm begins, "except the Lord build the house"; see 1Chron 28:20. Theodoret is of opinion it was written for Zerubbabel, and respects the building of the second temple by him; who is called Solomon, because he descended from him, and restored his work; but Zerubbabel, though he was of the house of David, yet not in the line of Solomon, but of Nathan, Lk 3:27. The inscription of the Syriac version seems to agree with this conjecture; which adds, to what is before observed, "and it is also said concerning Haggai and Zechariah, who were solicitous for the building of the temple.'' And Arama the Jew says, that it is possible it may be said of the building of the second temple, and the walls of Jerusalem. But others think it is a composition of Solomon himself; who might set out upon the building of the temple with this song, as he made a prayer at the dedication of it when finished: and the Targum renders it, "a song by the hand of Solomon;'' and our translators for the most part render the particle of, which they here translate "for", as "of David", in many places. And so accordingly it may be rendered here "of Solomon" (s), or Solomon's, and be one of the thousand and five songs he made; which, besides that called the Song of Solomon, is the only one extant: and the doctrine of it agrees with many things in the books of Proverbs and Ecclesiastes; that all things depend upon the providence and blessing of God, without which all the endeavours of men are in vain. Kimchi thinks the Messiah is meant, who is often called Solomon in the book of Canticles, Song 3:7; and to whom many passages in it may be applied. (s) "Salomonis", V. L. Tigurine version, Musculus, Muis, Cocceius, Gejerus; so Ainsworth; "ipsius Selomoh", Vatablus.
126:0126:1: Օրհնութիւնք Աշտիճանաց. ՃԻԶ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Սողոմոնին աստիճաններուն երգը Օրհնութիւնք ^[758]աստիճանաց: 126:1: Օրհնութիւնք Աշտիճանաց. ՃԻԶ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Սողոմոնին աստիճաններուն երգը zohrab-1805▾ eastern-1994▾ western am▾	126:0126:0 Песнь восхождения. Соломона. 126:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent τῷ ο the Σαλωμων σαλωμων and if; unless μὴ μη not κύριος κυριος lord; master οἰκοδομήσῃ οικοδομεω build οἶκον οικος home; household εἰς εις into; for μάτην ματην groundlessly; in vain ἐκοπίασαν κοπιαω exhausted; labor οἱ ο the οἰκοδομοῦντες οικοδομεω build αὐτόν αυτος he; him ἐὰν εαν and if; unless μὴ μη not κύριος κυριος lord; master φυλάξῃ φυλασσω guard; keep πόλιν πολις city εἰς εις into; for μάτην ματην groundlessly; in vain ἠγρύπνησεν αγρυπνεω slumberless; sleepless ὁ ο the φυλάσσων φυλασσω guard; keep 126:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent בְּ bᵊ בְּ in שׁ֣וּב šˈûv שׁוב gather יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שִׁיבַ֣ת šîvˈaṯ שִׁיבָה [uncertain] צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion הָ֝יִ֗ינוּ ˈhāyˈînû היה be כְּ kᵊ כְּ as חֹלְמִֽים׃ ḥōlᵊmˈîm חלם dream 126:1. canticum graduum Salomonis nisi Dominus aedificaverit domum in vanum laboraverunt qui aedificant eam nisi Dominus custodierit civitatem frustra vigilat qui custodit eamA gradual canticle of Solomon. Unless the Lord build the house, they labour in vain that build it. Unless the Lord keep the city, he watcheth in vain that keepeth it. A Song of Ascents; of Solomon. KJV Chapter [127] A Song of degrees for Solomon: 126:0 Песнь восхождения. Соломона. 126:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent τῷ ο the Σαλωμων σαλωμων and if; unless μὴ μη not κύριος κυριος lord; master οἰκοδομήσῃ οικοδομεω build οἶκον οικος home; household εἰς εις into; for μάτην ματην groundlessly; in vain ἐκοπίασαν κοπιαω exhausted; labor οἱ ο the οἰκοδομοῦντες οικοδομεω build αὐτόν αυτος he; him ἐὰν εαν and if; unless μὴ μη not κύριος κυριος lord; master φυλάξῃ φυλασσω guard; keep πόλιν πολις city εἰς εις into; for μάτην ματην groundlessly; in vain ἠγρύπνησεν αγρυπνεω slumberless; sleepless ὁ ο the φυλάσσων φυλασσω guard; keep 126:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent בְּ bᵊ בְּ in שׁ֣וּב šˈûv שׁוב gather יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שִׁיבַ֣ת šîvˈaṯ שִׁיבָה [uncertain] צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion הָ֝יִ֗ינוּ ˈhāyˈînû היה be כְּ kᵊ כְּ as חֹלְמִֽים׃ ḥōlᵊmˈîm חלם dream 126:1. canticum graduum Salomonis nisi Dominus aedificaverit domum in vanum laboraverunt qui aedificant eam nisi Dominus custodierit civitatem frustra vigilat qui custodit eam A gradual canticle of Solomon. Unless the Lord build the house, they labour in vain that build it. Unless the Lord keep the city, he watcheth in vain that keepeth it. A Song of Ascents; of Solomon. 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 1-2. Слова этих стихов имеют особенный смысл в устах Соломона, прославившегося своими грандиозными сооружениями храма и дворцов, над постройкой которых работали многие зодчие и мастера того времени, почему казалось бы, что настойчивость и старания человека всегда увенчиваются успехом. Соломон же говорит обратное. Смысл его слов тот, что всякое дело человека, начатое с благословения Господа, увенчается успехом, сооружаемое же не по благословению, а особенно вопреки Его воле, каковы бы ни были усилия человека, кончатся неудачей. Пример последнего представляет построение Вавилонской башни после потопа, являющееся выразительным памятником не того, как велико старание человека и как плодотворен его гений, но того, как безрезультатны все его усилия, если последние направлены против Бога или вызывают Его гнев. - "Возлюбленному Cвоему Он дает сон" - не в смысле, что кого любит Господь, тот может ничего не делать, но в том, что созидающий в согласии с волей Бога и по Его повелению может быть покоен за благополучное окончание своего дела, так как находит себе покровительство во Всемогущем Существе. По отношению к положению евреев после плена при их заботах о построении второго храма эти слова могли наполнять их уверенностью, что как бы ни были велики препятствия, которые они встречали на своем пути, дело постройки закончится удачей, так как оно согласно с волей Бога, а потому евреи почерпали здесь силу и энергию для его продолжения. Adam Clarke: Commentary on the Bible - 1831 127:1: Except the Lord build the house - To build a house is taken in three different senses in the sacred writings. 1. To build the temple of the Lord, which was called הבית habbeith, the house, by way of eminence. 2. To build any ordinary house, or place of dwelling. 3. To have a numerous offspring. In this sense it is supposed to be spoken concerning the Egyptian midwives; that because they feared the Lord, therefore he built them houses. See the note on Exo 1:21. But, however, the above passage may be interpreted, it is a fact that b ben, a son, and tb bath, a daughter, and tyb beith, a house, come from the same root hnb banah, to build; because sons and daughters build up a household, or constitute a family, as much and as really as stones and timber constitute a building. Now it is true that unless the good hand of God be upon us we cannot prosperously build a place of worship for his name. Unless we have his blessing, a dwelling-house cannot be comfortably erected. And if his blessing be not on our children, the house (the family) may be built up, but instead of its being the house of God, it will be the synagogue of Satan. All marriages that are not under God's blessing will be a private and public curse. This we see every day. Except the Lord keep the city - When the returned Jews began to restore the walls of Jerusalem, and rebuild the city, Sanballat, Tobiah, and others formed plots to prevent it. Nehemiah, being informed of this, set up proper watches and guards. The enemy, finding this, gathered themselves together, and determined to fall upon them at once, and cut them all off. Nehemiah, having gained intelligence of this also, armed his people, and placed them behind the wall. Sanballat and his company, finding that the Jews were prepared for resistance, abandoned their project; and Nehemiah, to prevent surprises of this kind, kept one-half of the people always under arms, while the other half was employed in the work. To this the psalmist alludes; and in effect says, Though you should watch constantly, guard every place, and keep on your armor ready to repel every attack, yet remember the success of all depends upon the presence and blessing of God. While, therefore, ye are not slothful in business, be fervent in spirit, serving the Lord; for there is no success either in spiritual or secular undertakings but in consequence of the benediction of the Almighty. Albert Barnes: Notes on the Bible - 1834 127:1: Except the Lord build the house - Or rather, "a house." The word "house" may refer either to an ordinary dwelling; to the temple, as a place of worship; or to a family, with reference to its success and prosperity, as the word house is often used now. The statement is universal, and is designed to indicate a universal dependence on God in human undertakings, though it is not improbable that there may have been an allusion, when the psalm was composed, to some building which was contemplated or commenced. If the psalm was a composition of David or Solomon, the allusion way have been to the temple about to be erected. The language, however, is so general as to be applicable to any enterprise of that kind. They labor in vain that build it - literally, "In vain toil its builders in it." The idea is, that they are entirely dependent on God. No matter what their skill, their strength, their industry may be - all will be in vain unless God shall assist them. They are dependent on Him for life, for health, for strength, for practical wisdom, for a disposition to continue their work, and for success in it. Their work might be destroyed by fire, by a tempest, by an earthquake, or by an irruption of enemies; and for the result, therefore, they are entirely dependent on God. Except the Lord keep the city - The same idea of dependence is here repeated in another form. The preservation of a city depends wholly on God, whatever care or precaution may be used. The watchman waketh but in vain - literally, "In vain waketh the keeper." The word rendered waketh means to be sleepless; and then, to watch. The allusion is to the watch or guard appointed to keep a city, and the idea is, that, whatever may be the diligence, the care, the fidelity of one thus appointed to guard a city, its safe-keeping must depend on God alone. Fires may break out in spite of the watchmen; a tempest may sweep over it; bands of armed people may assail it; or the pestilence may suddenly come into it, and spread desolation through its dwellings. There may have been an allusion in this to some immediate arrangement for guarding Jerusalem when the psalm was composed; but the remark is so general that it is not necessary to confine it to that. It is universally true that, after all the care for their own preservation which people can employ, their safety depends wholly on God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 127:1: for Solomon: or, of Solomon, Psa 72:1 *title The Lord: Psa 33:16-18; Pro 16:9, Pro 21:30, Pro 21:31; Ecc 9:11; Co1 3:7 build: Ch1 22:10, Ch1 22:11, Ch1 28:10, Ch1 28:20, Ch1 29:19; Co1 3:9-15 they labour: Co1 15:14; Gal 4:11 that build it: Heb. that are builders of it in it except: Psa 121:3-5; Isa 27:3; Zac 2:4, Zac 2:5 the watchman: Sol 3:3, Sol 5:7; Isa 21:5-12, Isa 56:10, Isa 62:6; Jer 51:12, Jer 51:31; Eze 33:2-9 Carl Friedrich Keil and Franz Delitzsch 127:1 The poet proves that everything depends upon the blessing of God from examples taken from the God-ordained life of the family and of the state. The rearing of the house which affords us protection, and the stability of the city in which we securely and peaceably dwell, the acquisition of possessions that maintain and adorn life, the begetting and rearing of sons that may contribute substantial support to the father as he grows old - all these are things which depend upon the blessing of God without natural preliminary conditions being able to guarantee them, well-devised arrangements to ensure them, unwearied labours to obtain them by force, or impatient care and murmuring to get them by defiance. Many a man builds himself a house, but he is not able to carry out the building of it, or he dies before he is able to take possession of it, or the building fails through unforeseen misfortunes, or, if it succeeds, becomes a prey to violent destruction: if God Himself do not build it, they labour thereon (עמל בּ, Jon 4:10; Eccles 2:21) in vain who build it. Many a city is well-ordered, and seems to be secured by wise precautions against every misfortune, against fire and sudden attack; but if God Himself do not guard it, it is in vain that those to whom its protection is entrusted give themselves no sleep and perform (שׁקד, a word that has only come into frequent use since the literature of the Salomonic age) the duties of their office with the utmost devotion. The perfect in the apodosis affirms what has been done on the part of man to be ineffectual if the former is not done on God's part; cf. Num 32:23. Many rise up early in order to get to their work, and delay the sitting down as along as possible; i.e., not: the lying down (Hupfeld), for that is שׁכב, not ישׁב; but to take a seat in order to rest a little, and, as what follows shows, to eat (Hitzig). קוּם and שׁבת stand opposed to one another: the latter cannot therefore mean to remain sitting at one's work, in favour of which Is 5:11 (where בּבּקר and בּנּשׁף form an antithesis) cannot be properly compared. 1Kings 20:24 shows that prior to the incursion of the Grecian custom they did not take their meals lying or reclining (ἀνα- or κατακείμενος), but sitting. It is vain for you - the poet exclaims to them - it will not after all bring hat you think to be able to acquire; in so doing you eat only the bread of sorrow, i.e., bread that is procured with toil and trouble (cf. Gen 3:17, בּעצּבון): כּן, in like manner, i.e., the same as you are able to procure only by toilsome and anxious efforts, God gives to His beloved (Ps 60:7; Deut 33:12) שׁנא (= שׁנה), in sleep (an adverbial accusative like לילה בּּקר, ערב), i.e., without restless self-activity, in a state of self-forgetful renunciation, and modest, calm surrender to Him: "God bestows His gifts during the night," says a German proverb, and a Greek proverb even says: εὕδοντι κύρτος αἱρεῖ. Bttcher takes כּן in the sense of "so = without anything further;" and כן certainly has this meaning sometimes (vid., introduction to Ps 110:1-7), but not in this passage, where, as referring back, it stands at the head of the clause, and where what this mimic כן would import lies in the word שׁנא. Geneva 1599 127:1 "A Song of degrees for Solomon." Except the LORD (a) build the house, they labour in vain that build it: except the LORD keep the (b) city, the watchman waketh [but] in vain. (a) That is, govern and dispose all things pertaining to the family. (b) The public estate of the commonwealth. John Gill 127:1 Except the Lord build the house, they labour in vain that build it,.... Whether it be understood literally of an artificial house, as Solomon's own house; or the house of the Lord, or any other: let a man be ever so bent upon building one, or have ever so much skill in drawing the plan of it, or be ever so well provided to go through the expense of it, or have ever so many hands employed in it, yet, if the Lord does not give success, it will all be in vain; the building will fall down, or be consumed by fire before it is finished; or by one providence or another he will be obliged to desist from it, as in the case of the builders of the tower and city of Babel. Or whether it be understood of a family, which is built up by an increase and multiplication of children; so Leah and Rachel built up the house of Israel, Ruth 4:11; this depends upon the providence of God; for, as it is after said, "children are an heritage of the Lord", Ps 127:3. Or whether it be understood, figuratively and mystically, of the church God, the house of the living God; the house of Christ, a spiritual one; a Gospel church, whose materials are lively stones, or true believers. Now there are builders in this house, some indeed very bad ones; and it is no wonder that they labour in vain, who reject and lay aside the foundation and corner stone, Christ; who deny his deity, despise his righteousness; or mix grace and works, law and Gospel, together, and pluck down with one hand what they build with another: and though there are others that are good ones, and lay the foundation, Christ; and build on this foundation precious truths, comparable to gold, silver, and precious stones; minister the word, and administer the ordinances, truly and faithfully; and in all direct to Christ for grace, strength, peace, comfort, and eternal life; speak to edification, and are the means of reviving the graces of God's people, and of establishing their souls; as well as of the conversion of sinners, whereby the house of God is built up; yet if the Lord does not prosper their work, all is in vain. For the principal builder is God, Father, Son, and Spirit; this is mostly applied to the second Person, the Word and Wisdom of God, Prov 9:1; but not to the exclusion of the Father, who has laid in Zion a foundation, a precious corner stone, and builds souls on it; nor of the Spirit, through whom saints are built up an habitation for God, Is 28:16. The Targum here is, "if the Word of the Lord does not build the city.'' Tit follows, except the Lord keep the city; the city Jerusalem, as the Targum; who also here makes mention of the Word of the Lord: or any other city: God, with the Heathens (t) was called the keeper of cities; this title is given to Minerva by Pindar (u), and is one of Jupiter's titles (w); the watchman waketh but in vain; to preserve it from riots, robberies, fires, &c. This may be applied to the church of God, the city of the living God, of which saints are fellow citizens: now in this city there are watchmen, some indeed that are blind and asleep, and so quite unfit for this office; but there are others who are awake and diligent, and watch in all things; and for the souls of men, and the good of the city, the church, to prevent heresies, errors, and immoralities; and yet all their watchfulness is in vain, unless the Lord keep it, who watches over his people for good, and that none hurt them; he wakeful, never slumbers nor sleeps, and constant night and day; and keeps his people by his power, and as tenderly as the apple of his eye. (t) Aristotel. de Mundo, c. 7. Apuleius de Mundo, prope finem. Phurnutus de Natura Deor. c. 9. (u) Olympiad. Ode 5. (w) Pausaniae Attica, sive l. 1. p. 43, 53. Vid Theoph. ad Autolye. l. 1. p. 76. John Wesley 127:1 Build - Assist and bless those that build it. Robert Jamieson, A. R. Fausset and David Brown 127:1 The theme of this Psalm, that human enterprises only succeed by the divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple. (Ps 127:1-5) suggest the view of the theme given.
126:1126:1: Եթէ ո՛չ Տէր շինէ զտուն, ՚ի նանի՛ր վաստակին շինօղք նորա։ Եթէ ո՛չ Տէր պահէ զքաղաք, ընդունա՛յն տքնին պահապանք նորա[7635]։ [7635] Ոմանք.Շինէ զտունն... ՚ի նանիր տքնին պահա՛՛։ 1 Եթէ Տէրը տունը չշինի, իզուր են չարչարւում այն շինողները, եթէ Տէրը քաղաքը չպահպանի, իզուր են հսկում պահապանները նրա: 127 Եթէ Տէրը չշինէ տունը, Զուր տեղ կ’աշխատին անոր շինողները։Եթէ Տէրը չպահպանէ քաղաքը, Զուր տեղ կը հսկեն պահապանները։ Եթէ ոչ Տէր շինէ զտուն, ի նանիր վաստակին շինօղք նորա. եթէ ոչ Տէր պահէ զքաղաք, ընդունայն տքնին պահապանք նորա: 126:1: Եթէ ո՛չ Տէր շինէ զտուն, ՚ի նանի՛ր վաստակին շինօղք նորա։ Եթէ ո՛չ Տէր պահէ զքաղաք, ընդունա՛յն տքնին պահապանք նորա[7635]։ [7635] Ոմանք.Շինէ զտունն... ՚ի նանիր տքնին պահա՛՛։ 1 Եթէ Տէրը տունը չշինի, իզուր են չարչարւում այն շինողները, եթէ Տէրը քաղաքը չպահպանի, իզուր են հսկում պահապանները նրա: 127 Եթէ Տէրը չշինէ տունը, Զուր տեղ կ’աշխատին անոր շինողները։Եթէ Տէրը չպահպանէ քաղաքը, Զուր տեղ կը հսկեն պահապանները։ zohrab-1805▾ eastern-1994▾ western am▾	126:1126:1 Если Господь не созиждет дома, напрасно трудятся строящие его; если Господь не охранит города, напрасно бодрствует страж. 126:2 εἰς εις into; for μάτην ματην groundlessly; in vain ὑμῖν υμιν you ἐστιν ειμι be τοῦ ο the ὀρθρίζειν ορθριζω get up at dawn ἐγείρεσθαι εγειρω rise; arise μετὰ μετα with; amid τὸ ο the καθῆσθαι καθημαι sit; settle οἱ ο the ἔσθοντες εσθιω eat; consume ἄρτον αρτος bread; loaves ὀδύνης οδυνη pain ὅταν οταν when; once δῷ διδωμι give; deposit τοῖς ο the ἀγαπητοῖς αγαπητος loved; beloved αὐτοῦ αυτος he; him ὕπνον υπνος slumber; sleep 126:2 אָ֤ז ʔˈāz אָז then יִמָּלֵ֪א yimmālˈē מלא be full שְׂחֹ֡וק śᵊḥˈôq שְׂחֹוק laughter פִּינוּ֮ pînˈû פֶּה mouth וּ û וְ and לְשֹׁונֵ֪נוּ lᵊšônˈēnû לָשֹׁון tongue רִ֫נָּ֥ה rˈinnˌā רִנָּה cry of joy אָ֭ז ˈʔāz אָז then יֹאמְר֣וּ yōmᵊrˈû אמר say בַ va בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people הִגְדִּ֥יל hiḡdˌîl גדל be strong יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עִם־ ʕim- עִם with אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 126:2. frustra vobis est de mane consurgere postquam sederitis qui manducatis panem idolorum sic dabit diligentibus se somnumIt is vain for you to rise before light, rise ye after you have sitten, you that eat the bread of sorrow. When he shall give sleep to his beloved, 1. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh [but] in vain: 126:1 Если Господь не созиждет дома, напрасно трудятся строящие его; если Господь не охранит города, напрасно бодрствует страж. 126:2 εἰς εις into; for μάτην ματην groundlessly; in vain ὑμῖν υμιν you ἐστιν ειμι be τοῦ ο the ὀρθρίζειν ορθριζω get up at dawn ἐγείρεσθαι εγειρω rise; arise μετὰ μετα with; amid τὸ ο the καθῆσθαι καθημαι sit; settle οἱ ο the ἔσθοντες εσθιω eat; consume ἄρτον αρτος bread; loaves ὀδύνης οδυνη pain ὅταν οταν when; once δῷ διδωμι give; deposit τοῖς ο the ἀγαπητοῖς αγαπητος loved; beloved αὐτοῦ αυτος he; him ὕπνον υπνος slumber; sleep 126:2 אָ֤ז ʔˈāz אָז then יִמָּלֵ֪א yimmālˈē מלא be full שְׂחֹ֡וק śᵊḥˈôq שְׂחֹוק laughter פִּינוּ֮ pînˈû פֶּה mouth וּ û וְ and לְשֹׁונֵ֪נוּ lᵊšônˈēnû לָשֹׁון tongue רִ֫נָּ֥ה rˈinnˌā רִנָּה cry of joy אָ֭ז ˈʔāz אָז then יֹאמְר֣וּ yōmᵊrˈû אמר say בַ va בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people הִגְדִּ֥יל hiḡdˌîl גדל be strong יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עִם־ ʕim- עִם with אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 126:2. frustra vobis est de mane consurgere postquam sederitis qui manducatis panem idolorum sic dabit diligentibus se somnum It is vain for you to rise before light, rise ye after you have sitten, you that eat the bread of sorrow. When he shall give sleep to his beloved, 1. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Dependence on Providence; God the Giver of Prosperity. 1 Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. 2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. 3 Lo, children are a heritage of the LORD: and the fruit of the womb is his reward. 4 As arrows are in the hand of a mighty man; so are children of the youth. 5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate. We are here taught to have a continual regard to the divine Providence in all the concerns of this life. Solomon was cried up for a wise man, and would be apt to lean to his own understanding and forecast, and therefore his father teaches him to look higher, and to take God along with him in his undertakings. He was to be a man of business, and therefore David instructed him how to manage his business under the direction of his religion. Parents, in teaching their children, should suit their exhortations to their condition and occasions. We must have an eye to God, I. In all the affairs and business of the family, even of the royal family, for kings' houses are no longer safe than while God protects them. We must depend upon God's blessing and not our own contrivance, 1. For the raising of a family: Except the Lord build the house, by his providence and blessing, those labour in vain, though ever so ingenious, that build it. We may understand it of the material house: except the Lord bless the building it is to no purpose for men to build, any more than for the builders of Babel, who attempted in defiance of heaven, or Hiel, who built Jericho under a curse. If the model and design be laid in pride and vanity, or if the foundations be laid in oppression and injustice (Hab. ii. 11, 12), God certainly does not build there; nay, if God be not acknowledged, we have no reason to expect his blessing, and without his blessing all is nothing. Or, rather, it is to be understood of the making of a family considerable that was mean; men labour to do this by advantageous matches, offices, employments, purchases; but all in vain, unless God build up the family, and raise the poor out of the dust. The best-laid project fails unless God crown it with success. See Mal. i. 4. 2. For the securing of a family or a city (for this is what the psalmist particularly mentions): if the guards of the city cannot secure it without God, much less can the good man of the house save his house from being broken up. Except the Lord keep the city from fire, from enemies, the watchmen, who go about the city, or patrol upon the walls of it, though they neither slumber nor sleep, wake but in vain, for a raging fire may break out, the mischief of which the timeliest discoveries may not be able to prevent. The guards may be slain, or the city betrayed and lost, by a thousand accidents, which the most watchful sentinel or most cautious governor could not obviate. 3. For the enriching of a family; this is a work of time and thought, but cannot be effected without the favour of Providence any more than that which is the product of one happy turn: "It is vain for you to rise up early and sit up late, and so to deny yourselves your bodily refreshments, in the eager pursuit of the wealth of the world." Usually, those that rise early do not care for sitting up late, nor can those that sit up late easily persuade themselves to rise early; but there are some so hot upon the world that they will do both, will rob their sleep to pay their cares. And they have as little comfort in their meals as in their rest; they eat the bread of sorrows. It is part of our sentence that we eat our bread in the sweat of our face; but those go further: all their days they eat in darkness, Eccl. v. 17. They are continually fell of care, which embitters their comforts, and makes their lives a burden to them. All this is to get money, and all in vain except God prosper them, for riches are not always to men of understanding, Eccl. ix. 11. Those that love God, and are beloved of him, have their minds easy and live very comfortably without this ado. Solomon was called Jedidiah--Beloved of the Lord (2 Sam. xii. 25); to him the kingdom was promised, and then it was in vain for Absalom to rise up early, to wheedle the people, and for Adonijah to make such a stir, and to say, I will be king. Solomon sits still, and, being beloved of the Lord, to him he gives sleep and the kingdom too. Note, (1.) Inordinate excessive care about the things of this world is a vain a d fruitless thing. We weary ourselves for vanity if we have it, and often weary ourselves in vain for it, Hag. i. 6, 9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his goodness that our sleep is safe (Ps. iv. 8), that it is sweet, Jer. xxxi. 25, 26. God gives us sleep as he gives it to his beloved when with it he gives us grace to lie down in his fear (our souls returning to him and reposing in him as our rest), and when we awake to be still with him and to use the refreshment we have by sleep in his service. He gives his beloved sleep, that is, quietness and contentment of mind, and comfortable enjoyment of what is present and a comfortable expectation of what is to come. Our care must be to keep ourselves in the love of God, and then we may be easy whether we have little or much of this world. II. In the increase of the family. He shows, 1. That children are God's gift, v. 3. If children are withheld it is God that withholds them (Gen. xxx. 2); if they are given, it is God that gives them (Gen. xxxiii. 5); and they are to us what he makes them, comforts or crosses. Solomon multiplied wives, contrary to the law, but we never read of more than one son that he had; for those that desire children as a heritage from the Lord must receive them in the way that he is pleased to give them, by lawful marriage to one wife. Mal. ii. 15, therefore one, that he might seek a seed of God. But they shall commit whoredom and shall not increase. Children are a heritage, and a reward, and are so to be accounted, blessings and not burdens; for he that sends mouths will send meat if we trust in him. Obed-edom had eight sons, for the Lord blessed him because he had entertained the ark, 1 Chron. xxvi. 5. Children are a heritage for the Lord, as well as from him; they are my children (says God) which thou hast borne unto me (Ezek. xvi. 20); and they are most our honour and comfort when they are accounted to him for a generation. 2. That they are a good gift, and a great support and defence to a family: As arrows are in the hand of a mighty man, who knows how to use them for his own safety and advantage, so are children of the youth, that is, children born to their parents when they are young, which are the strongest and most healthful children, and are grown up to serve them by the time they need their service; or, rather, children who are themselves young; they are instruments of much good to their parents and families, which may fortify themselves with them against their enemies. The family that has a large stock of children is like a quiver full of arrows, of different sizes we may suppose, but all of use one time or other; children of different capacities and inclinations may be several ways serviceable to the family. He that has a numerous issue may boldly speak with his enemy in the gate in judgment; in battle he needs not fear, having so many good seconds, so zealous, so faithful, and in the vigour of youth, 1 Sam. ii. 4, 5. Observe here, Children of the youth are arrows in the hand, which, with prudence, may be directed aright to the mark, God's glory and the service of their generation; but afterwards, when they have gone abroad into the world, they are arrows out of the hand; it is too late to bend them then. But these arrows in the hand too often prove arrows in the heart, a constant grief to their godly parents, whose gray hairs they bring with sorrow to the grave. Adam Clarke: Commentary on the Bible - 1831 127:2: It is vain for you to rise up early - There seems to be here an allusion to the daily and nightly watches which Nehemiah instituted. The people are worn out with constant labor and watching; he therefore divided them in such a manner, that they who had worked in the day should rest by night, and that they who worked by night should rest in the day; and thus his beloved, a title of the Jews, the beloved of God, got sleep, due refreshment, and rest. As for Nehemiah and his servants, they never put off their clothes day or night but for washing. Albert Barnes: Notes on the Bible - 1834 127:2: It is vain for you to rise up early - The psalmist does not here say that it is improper to rise early; or that there could be no advantage in it; or that people would be more likely to be successful in their undertakings if they did not rise early; but that, although this was done, they would be still altogether dependent on God. Mere early rising, without his blessing, would not secure what they hoped to accomplish, for everything is still in the hand of God. Health, strength, clearness of mind, and success, are all under his control; and though early rising may tend to produce all these - as it does in fact - yet still people are not the less dependent on God for success. To sit up late - That you may labor or study. As in the former case the psalmist does not express any opinion about the propriety or impropriety of early rising, so it is in respect to this. He merely says that if it is done, this, of itself, will not accomplish the object; people are still dependent on God for success though they do it. As a matter of fact, however, sitting up late has less tendency to promote success in life than early rising; but in either ease there is the same dependence on God. To eat the bread of sorrows - Bread of care, anxiety, or trouble; that is, bread earned or procured by the severity of toil. There may be an allusion here to the original sentence pronounced on man, Gen 3:17. The meaning is, that it is in vain that you labor hard, that you exhaust your strength, in order to get bread to eat, unless God shall bless you. After all your toil the result is with him. For so he giveth his beloved sleep - The word "for" is not in the original, The sentence is very obscure in the connection in which it stands. The Septuagint and Latin Vulgate render it, "Ye who eat the bread of care - rise when you have rested - when he hath given his beloved sleep." Some have supposed it to mean that God gives his people rest without toil, or that, while others labor, his "beloved" - his friends - sleep; but this interpretation is not necessarily demanded by the Hebrew, and is inconsistent with the general doctrine of the Bible. Others have supposed the idea to be, that God gives his beloved rest after labor; but though this is true, it is not true of them especially or exclusively. Some suppose, with as little probability, that the meaning is, that what others hope (but hope in vain) to get by labor, the Lord bestows upon his people in sleep, they know not how. The meaning evidently is, that God bestows "sleep" upon his people in some sense in which it is not bestowed on others, or that there is, in regard to their case, something in which they differ from those who are so anxious and troubled - who rise so early for the sake of gain - who toil so late - who eat the bread of care. The idea seems to be that there would be calmness, repose, freedom from anxiety or solicitude. God makes the mind of his people - his beloved - calm and tranquil, while the world around is filled with anxiety and restlessness - busy, bustling, worried. As a consequence of this calmness of mind, and of their confidence in him, they enjoy undisturbed repose at night. They are not kept wakeful and anxious about their worldly affairs as other men are, for they leave all with God, and thus he "giveth his beloved sleep." The particle "so" - כן kê n - or "thus," I apprehend, refers to the general sense of what had been said, rather than to what immediately precedes it; to the fact that all success depends on God Psa 127:1, and that it is always by his interposition, and not as the result of human skill, toil, or fatigue, that people find calmness, success, repose. It is only by the favor of God, and by their recognizing their dependence on him, that they find repose, success, and freedom from care. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 127:2: vain: Psa 39:5, Psa 39:6; Ecc 1:14, Ecc 2:1-11, Ecc 2:20-23, Ecc 4:8 rise up: Pro 31:15-18 the bread: Gen 3:17-19; Ecc 6:7 for so he: Psa 3:5, Psa 4:8; Ecc 5:12; Jer 31:26; Eze 34:25; Act 12:5, Act 12:6 Geneva 1599 127:2 [It is] vain for (c) you to rise up early, to sit up late, to eat the bread (d) of sorrows: [for] so he giveth his beloved (e) sleep. (c) Who watch and ward and are also magistrates and rulers of the city. (d) Either that which is gained by hard labour, or eaten with grief of mind. (e) Not exempting them from labour, but making their labours comfortable and as it were a rest. John Gill 127:2 It is vain for you to rise up early, to sit up late,.... A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Ps 104:23; which, yet, as in the former instances, depends upon the blessing of divine Providence, Prov 10:4. For, after all, it may come to nothing more at last than to eat the bread of sorrows; that is, to eat bread gotten with much sorrow and labour; such get bread, and that is all, and not that without the providence of God; for so he giveth his beloved sleep; that is, the Lord: such who are partakers of his grace, that fear and love him; to them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a labouring man is sweet; and having food and raiment, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very Heathens a divine gift (x). Some think respect is had to, Solomon, whose name was Jedidiah, and signifies the beloved of the Lord, 2Kings 12:24; to whom God gave peace, rest, and safety all around; or, as others, the kingdom without labour, when Absalom and Adonijah toiled for it: Christ, who is the Beloved of the Lord, the Son of his love, his well beloved Son, may be thought of, whose rest is glorious; his sleep in the grave, where his flesh rested from his labours and sufferings, in hope of the resurrection of it: and it may be applied to all the Lord's beloved ones; to whom he gives spiritual rest in this world, sleep in the arms of Jesus at death, and an everlasting rest in the world to come; all which depends not on their endeavours, but on his grace and goodness. (x) "----prima quies--dono divum gratissima serpit", Virgil. Aeneid. l. 2. v. 264, 265. , Homer. Iliad. 7. v. 482. & 9. v. 709. & Odyss. 16. v. ult. John Wesley 127:2 You - Builders, or watchmen. To sit - To use constant and unwearied diligence. So - By his blessing. Giveth - Freely, without that immoderate toiling, wherewith others pursue it. Robert Jamieson, A. R. Fausset and David Brown 127:2 so he giveth his beloved sleep--that is, His providential care gives sleep which no efforts of ours can otherwise procure, and this is a reason for trust as to other things (compare Mt 6:26-32).
126:2126:2: ՚Ի նանի՛ր է ձեզ յառնել կանխաւ. ա՛րդ արիք՝ մինչչեւ՛ էք ննջեցեալ, եւ ոյք ուտէք զհաց ցաւոց[7636]։ [7636] Ոմանք.՚Ի նանիր էր ձեզ։ 2 Իզուր էք վաղ արթնանում. արդ, վե՛ր կացէք՝ քանի դեռ չէք ննջել: Դուք տառապանքի հացն էք ուտում, մինչ Նա քուն է տալիս իր սիրելիներին: 2 Պարապ բան է ձեզի համար կանուխ ելլելը եւ ուշ հանգչիլը Ու ցաւով հաց ուտելը։Արդարեւ անիկա իր սիրելիին քուն կու տայ։ Ի նանիր է ձեզ յառնելն կանխաւ. ^[759]արդ արիք` մինչչեւ էք ննջեցեալ, եւ ոյք ուտէք զհաց ցաւոց, ի ժամանակի որպէս տացի`` քուն սիրելեաց իւրոց: 126:2: ՚Ի նանի՛ր է ձեզ յառնել կանխաւ. ա՛րդ արիք՝ մինչչեւ՛ էք ննջեցեալ, եւ ոյք ուտէք զհաց ցաւոց[7636]։ [7636] Ոմանք.՚Ի նանիր էր ձեզ։ 2 Իզուր էք վաղ արթնանում. արդ, վե՛ր կացէք՝ քանի դեռ չէք ննջել: Դուք տառապանքի հացն էք ուտում, մինչ Նա քուն է տալիս իր սիրելիներին: 2 Պարապ բան է ձեզի համար կանուխ ելլելը եւ ուշ հանգչիլը Ու ցաւով հաց ուտելը։Արդարեւ անիկա իր սիրելիին քուն կու տայ։ zohrab-1805▾ eastern-1994▾ western am▾	126:2126:2 Напрасно вы рано встаете, поздно просиживаете, едите хлеб печали, тогда как возлюбленному Своему Он дает сон. 126:3 ἰδοὺ ιδου see!; here I am ἡ ο the κληρονομία κληρονομια inheritance κυρίου κυριος lord; master υἱοί υιος son ὁ ο the μισθὸς μισθος wages τοῦ ο the καρποῦ καρπος.1 fruit τῆς ο the γαστρός γαστηρ stomach; pregnant 126:3 הִגְדִּ֣יל hiḡdˈîl גדל be strong יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עִמָּ֗נוּ ʕimmˈānû עִם with הָיִ֥ינוּ hāyˌînû היה be שְׂמֵחִֽים׃ śᵊmēḥˈîm שָׂמֵחַ joyful 126:3. ecce hereditas Domini filii mercis fructus ventrisBehold the inheritance of the Lord are children: the reward, the fruit of the womb. 2. It is vain for you that ye rise up early, and so late take rest, and eat the bread of toil: so he giveth unto his beloved sleep. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: [for] so he giveth his beloved sleep: 126:2 Напрасно вы рано встаете, поздно просиживаете, едите хлеб печали, тогда как возлюбленному Своему Он дает сон. 126:3 ἰδοὺ ιδου see!; here I am ἡ ο the κληρονομία κληρονομια inheritance κυρίου κυριος lord; master υἱοί υιος son ὁ ο the μισθὸς μισθος wages τοῦ ο the καρποῦ καρπος.1 fruit τῆς ο the γαστρός γαστηρ stomach; pregnant 126:3 הִגְדִּ֣יל hiḡdˈîl גדל be strong יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make עִמָּ֗נוּ ʕimmˈānû עִם with הָיִ֥ינוּ hāyˌînû היה be שְׂמֵחִֽים׃ śᵊmēḥˈîm שָׂמֵחַ joyful 126:3. ecce hereditas Domini filii mercis fructus ventris Behold the inheritance of the Lord are children: the reward, the fruit of the womb. 2. It is vain for you that ye rise up early, and so late take rest, and eat the bread of toil: so he giveth unto his beloved sleep. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 127:3: Lo, children are a heritage of the Lord - That is, To many God gives children in place of temporal good. To many others he gives houses, lands, and thousands of gold and silver, and with them the womb that beareth not; and these are their inheritance. The poor man has from God a number of children, without lands or money; these are his inheritance; and God shows himself their father, feeding and supporting them by a chain of miraculous providences. Where is the poor man who would give up his six children, with the prospect of having more, for the thousands or millions of him who is the center of his own existence, and has neither root nor branch but his forlorn solitary self upon the face of the earth? Let the fruitful family, however poor, lay this to heart; "Children are a heritage of the Lord; and the fruit of the womb is his reward." And he who gave them will feed them; for it is a fact, and the maxim formed on it has never failed, "Wherever God sends mouths, he sends meat." "Murmur not," said an Arab to his friend, "because thy family is large; know that it is for their sakes that God feeds thee." Albert Barnes: Notes on the Bible - 1834 127:3: Lo, children are an heritage of the Lord - They are an inheritance derived from the Lord. They are bestowed by him as really as success is in building a house, or in guarding a city. The idea is, that everything which we value, or which we desire, is a gift from God, and is to be received as from him, and to be acknowledged as his gift. The general idea here, as in the pRev_ious verses, is that of entire dependence on God. And the fruit of the womb is his reward - Or rather, "a reward;" that is, they are of the nature of a reward for a life of devotion to God; they are among the blessings which God promises, and are evidences of his favor. Our translation by inserting the words "is his" obscures the sense, as if the meaning were that they belong to God as his "reward" for what he does for us. The Rev_erse of this is the true idea - that they are a blessing with which he rewards or favors his people. Of course, this is not universally true, but the promise is a general one, in accordance with the usual promises in the Bible in regard to the result of piety. Children are to be reckoned among the divine favors bestowed on us, and for their lives, their health, their virtues, and the happiness derived from them, we are, as in other things, dependent on him - as in building a house, in guarding a city, or in the rest and comfort derived from toil. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 127:3: children: Psa 128:3, Psa 128:4; Gen 1:28, Gen 15:4, Gen 15:5, Gen 24:60, Gen 30:1, Gen 30:2, Gen 33:5, Gen 41:51, Gen 41:52, Gen 48:4; Deu 28:4; Jos 24:3, Jos 24:4; Sa1 1:19, Sa1 1:20, Sa1 1:27, Sa1 2:20, Sa1 2:21; Ch1 28:5; Isa 8:18 Carl Friedrich Keil and Franz Delitzsch 127:3 With הנּה it goes on to refer to a specially striking example in support of the maxim that everything depends upon God's blessing. פּרי הבּטן (Gen 30:2; Deut 7:13) beside בּנים also admits of the including of daughters. It is with בּנים (recalling Gen 30:18) just as with נהלת. Just as the latter in this passage denotes an inheritance not according to hereditary right, but in accordance with the free-will of the giver, so the former denotes not a reward that is paid out as in duty bound, but a recompense that is bestowed according to one's free judgment, and in fact looked for in accordance with a promise given, but cannot by any means be demanded. Sons are a blessed gift from above. They are - especially when they are the offspring of a youthful marriage (opp. בּן־זקנים, Gen 37:3; Gen 44:20), and accordingly themselves strong and hearty (Gen 49:3), and at the time that the father is growing old are in the bloom of their years - like arrows in the hand of a warrior. This is a comparison which the circumstances of his time made natural to the poet, in which the sword was carried side by side with the trowel, and the work of national restoration had to be defended step by step against open enemies, envious neighbours, and false brethren. It was not sufficient then to have arrows in the quiver; one was obligated to have them not merely at hand, but in the hand (בּיד), in order to be able to discharge them and defend one's self. What a treasure, in such a time when it was needful to be constantly ready for fighting, defensive or offensive, was that which youthful sons afforded to the elderly father and weaker members of the family! Happy is the man - the poet exclaims - who has his quiver, i.e., his house, full of such arrows, in order to be able to deal out to the enemies as many arrows as may be needed. The father and such a host of sons surrounding him (this is the complex notion of the subject) form a phalanx not to be broken through. If they have to speak with enemies in the gate - i.e., candidly to upbraid them with their wrong, or to ward off their unjust accusation - they shall not be ashamed, i.e., not be overawed, disheartened, or disarmed. Gesenius in his Thesaurus, as Ibn-Jachja has already done, takes דּבּר here in the signification "to destroy;" but in Gen 34:13 this Piel signifies to deal behind one's back (deceitfully), and in 2Chron 22:10 to get rid of by assassination. This shade of the notion, which proceeds from Arab. dbr, pone esse (vid., Ps 18:48; Ps 28:2), does not suit the passage before us, and the expression לא־יבשׁוּ is favourable to the idea of the gate as being the forum, which arises from taking ידברו in its ordinary signification. Unjust judges, malicious accusers, and false witnesses retire shy and faint-hearted before a family so capable of defending itself. We read the opposite of this in Job 5:4 of sons upon whom the curse of their fathers rests. John Gill 127:3 Lo, children are an heritage of the Lord,.... As all success, safety, and the blessings of life, depend on the providence of God; so this very great blessing is a gift of his; having children, and those good ones, as the Targum interprets it; for of such only can it be understood: so, in a spiritual sense, the children of Christ, the antitypical Solomon, are the gifts of his heavenly Father to him; his portion and inheritance, and a goodly heritage he esteems them; and the fruit of the womb is his reward; "fruit" (y) is the same with "children" in the preceding clause; see Lk 1:42; a reward he gives to good men, not of debt, but of grace; the Targum, "a reward of good works:'' so regenerate persons are a reward to Christ, of his sufferings and death, Is 53:10. (y) "Nascitur ad fructum mulier", Claudian. in Eutrop. l. 1. v. 331. John Wesley 127:3 Children - The chief of these blessings. Heritage - Only from God's blessing, even as an inheritance is not the fruit of a man's own labour, but the gift of God. Robert Jamieson, A. R. Fausset and David Brown 127:3 Posterity is often represented as a blessing from God (Gen 30:2, Gen 30:18; 1Kings 1:19-20). Children are represented as the defenders (arrows) of their parents in war, and in litigation.
126:3126:3: ՚Ի ժամանակի որպէս տացի քուն սիրելեաց իւրոց. ժառանգութիւն առն որդիք են, որոյ վա՛րձք իւր են, ա՛յն է պտուղ որովայնի իւրոյ[7637]։ [7637] Օրինակ մի.Ժառանգութիւն Տեառն որդիք են... պտուղ որովայնի նորա։ 3 Տիրոջ ժառանգութիւնը նրա որդիներն են, որոնք նրա վարձն են, պտուղը նրա որովայնի: 3 Ահա տղաքը Տէրոջը ժառանգութիւնն են. Որովայնի պտուղը անոր պարգեւն* է։ Ժառանգութիւն Տեառն որդիք են, ^[760]որոյ վարձք իւր են, այն է պտուղ որովայնի իւրոյ: 126:3: ՚Ի ժամանակի որպէս տացի քուն սիրելեաց իւրոց. ժառանգութիւն առն որդիք են, որոյ վա՛րձք իւր են, ա՛յն է պտուղ որովայնի իւրոյ[7637]։ [7637] Օրինակ մի.Ժառանգութիւն Տեառն որդիք են... պտուղ որովայնի նորա։ 3 Տիրոջ ժառանգութիւնը նրա որդիներն են, որոնք նրա վարձն են, պտուղը նրա որովայնի: 3 Ահա տղաքը Տէրոջը ժառանգութիւնն են. Որովայնի պտուղը անոր պարգեւն* է։ zohrab-1805▾ eastern-1994▾ western am▾	126:3126:3 Вот наследие от Господа: дети; награда от Него плод чрева. 126:4 ὡσεὶ ωσει as if; about βέλη βελος missile ἐν εν in χειρὶ χειρ hand δυνατοῦ δυνατος possible; able οὕτως ουτως so; this way οἱ ο the υἱοὶ υιος son τῶν ο the ἐκτετιναγμένων εκτινασσω shake off 126:4 שׁוּבָ֣ה šûvˈā שׁוב gather יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שְׁבִיתֵ֑נוּשׁבותנו šᵊvîṯˈēnû שְׁבוּת captivity כַּ ka כְּ as אֲפִיקִ֥ים ʔᵃfîqˌîm אָפִיק stream בַּ ba בְּ in † הַ the נֶּֽגֶב׃ nnˈeḡev נֶגֶב south 126:4. sicut sagittae in manu potentis ita filii iuventutisAs arrows in the hand of the mighty, so the children of them that have been shaken. 3. Lo, children are an heritage of the LORD: the fruit of the womb is reward. Lo, children [are] an heritage of the LORD: [and] the fruit of the womb [is his] reward: 126:3 Вот наследие от Господа: дети; награда от Него плод чрева. 126:4 ὡσεὶ ωσει as if; about βέλη βελος missile ἐν εν in χειρὶ χειρ hand δυνατοῦ δυνατος possible; able οὕτως ουτως so; this way οἱ ο the υἱοὶ υιος son τῶν ο the ἐκτετιναγμένων εκτινασσω shake off 126:4 שׁוּבָ֣ה šûvˈā שׁוב gather יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שְׁבִיתֵ֑נוּשׁבותנו šᵊvîṯˈēnû שְׁבוּת captivity כַּ ka כְּ as אֲפִיקִ֥ים ʔᵃfîqˌîm אָפִיק stream בַּ ba בְּ in † הַ the נֶּֽגֶב׃ nnˈeḡev נֶגֶב south 126:4. sicut sagittae in manu potentis ita filii iuventutis As arrows in the hand of the mighty, so the children of them that have been shaken. 3. Lo, children are an heritage of the LORD: the fruit of the womb is reward. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 127:4: As arrows are in the hand of a mighty man - Each child will, in the process of time, be a defense and support to the family, as arrows in the quiver of a skillful and strong archer; the more he has, the more enemies he may slay, and consequently the more redoubted shall he be. Children of the youth - The children of young people are always more strong and vigorous, more healthy, and generally longer lived than those of elderly, or comparatively elderly persons. Youth is the time for marriage; I do not mean infancy or a comparative childhood, in which several fools join in marriage who are scarcely fit to leave the nursery or school. Such couples generally disagree; they cannot bear the boyish and girlish petulancies and caprices of each other; their own growth is hindered, and their offspring, (if any), have never much better than an embryo existence. On the other hand age produces only a dwarfish or rickety offspring, that seldom live to procreate; and when they do, it is only to perpetuate deformity and disease. It would be easy to assign reasons for all this; but the interpretation of Scripture will seldom admit of physiological details. It is enough that God has said, Children of the youth are strong and active, like arrows in the hands of the mighty. Albert Barnes: Notes on the Bible - 1834 127:4: As arrows are in the hand of a mighty man - They are what a parent may rely on for defense in danger, or for help in securing provision for himself and family - as the warrior or the hunter relies on his arrows. So are children of the youth - Sons in their youth; in their prime and vigor. The comparison of sons with arrows or spears is common in Arabic poetry. See Rosenmuller, Com. in loc. Also Morgenland, in loc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 127:4: arrows: Jer 50:9 so are children: Pro 17:6, Pro 31:28 Geneva 1599 127:4 As arrows [are] in the hand of a mighty man; so [are] (f) children of the youth. (f) That is, endued with strength and virtues from God: for these are signs of God's blessings, and not the number. John Gill 127:4 As arrows are in the hand of a mighty man,.... Are shot out with great strength; come with much force, and do execution, and do not return in vain; with which men defend themselves, and annoy their enemies; see Jer 50:9; so are children of the youth: not young children, or children in their youth; but such who are born to their parents when they are in their youth; and which are generally healthful and strong, and their parents live to see them grown up; and who are useful to protect them, and defend their persons and properties from enemies when grown old and feeble, and unable to defend themselves: whereas children born to them in old age are generally unhealthy and weak; and besides, their parents rarely live to see them brought up, or to be helpful to them. So Christ's spiritual seed and offspring, who are the dew of his youth, are strong, and overcome the evil one; and are serviceable in the defence of his cause and interest. John Wesley 127:4 Youth - These he prefers before other children, because they live longest with their parents, and to their comfort and support, whereas children born in old age seldom come to maturity before their parents death.
126:4126:4: Որպէս նետք ՚ի ձեռս հզօրի. այնպէս են որդիքն թօթափելոց։ 4 Ինչպէս նետերը հզօրի ձեռքում, այնպէս են որդիներն անկեալների: 4 Ինչպէս են նետերը զօրաւորին ձեռքին մէջ, Այնպէս են երիտասարդներուն տղաքը։ Որպէս նետք ի ձեռս հզօրի, այնպէս են որդիքն ^[761]թօթափելոց: 126:4: Որպէս նետք ՚ի ձեռս հզօրի. այնպէս են որդիքն թօթափելոց։ 4 Ինչպէս նետերը հզօրի ձեռքում, այնպէս են որդիներն անկեալների: 4 Ինչպէս են նետերը զօրաւորին ձեռքին մէջ, Այնպէս են երիտասարդներուն տղաքը։ zohrab-1805▾ eastern-1994▾ western am▾	126:4126:4 Что стрелы в руке сильного, то сыновья молодые. 126:5 μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὃς ος who; what πληρώσει πληροω fulfill; fill τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration αὐτοῦ αυτος he; him ἐξ εκ from; out of αὐτῶν αυτος he; him οὐ ου not καταισχυνθήσονται καταισχυνω shame; put to shame ὅταν οταν when; once λαλῶσι λαλεω talk; speak τοῖς ο the ἐχθροῖς εχθρος hostile; enemy αὐτῶν αυτος he; him ἐν εν in πύλῃ πυλη gate 126:5 הַ ha הַ the זֹּרְעִ֥ים zzōrᵊʕˌîm זרע sow בְּ bᵊ בְּ in דִמְעָ֗ה ḏimʕˈā דִּמְעָה tear בְּ bᵊ בְּ in רִנָּ֥ה rinnˌā רִנָּה cry of joy יִקְצֹֽרוּ׃ yiqṣˈōrû קצר harvest 126:5. beatus vir qui implevit faretram suam ex ipsis non confundentur cum loquentur inimicis in portaBlessed is the man that hath filled the desire with them; he shall not be confounded when he shall speak to his enemies in the gate. 4. As arrows in the hand of a mighty man, so are the children of youth. As arrows [are] in the hand of a mighty man; so [are] children of the youth: 126:4 Что стрелы в руке сильного, то сыновья молодые. 126:5 μακάριος μακαριος blessed; prosperous ἄνθρωπος ανθρωπος person; human ὃς ος who; what πληρώσει πληροω fulfill; fill τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration αὐτοῦ αυτος he; him ἐξ εκ from; out of αὐτῶν αυτος he; him οὐ ου not καταισχυνθήσονται καταισχυνω shame; put to shame ὅταν οταν when; once λαλῶσι λαλεω talk; speak τοῖς ο the ἐχθροῖς εχθρος hostile; enemy αὐτῶν αυτος he; him ἐν εν in πύλῃ πυλη gate 126:5 הַ ha הַ the זֹּרְעִ֥ים zzōrᵊʕˌîm זרע sow בְּ bᵊ בְּ in דִמְעָ֗ה ḏimʕˈā דִּמְעָה tear בְּ bᵊ בְּ in רִנָּ֥ה rinnˌā רִנָּה cry of joy יִקְצֹֽרוּ׃ yiqṣˈōrû קצר harvest 126:5. beatus vir qui implevit faretram suam ex ipsis non confundentur cum loquentur inimicis in porta Blessed is the man that hath filled the desire with them; he shall not be confounded when he shall speak to his enemies in the gate. 4. As arrows in the hand of a mighty man, so are the children of youth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. В обилии детей древние евреи видели знак Божественного благоволения. Писатель выясняет значение, в чем заключается внешнее благо при многочадии и в чем здесь видно Божественное благоволение: дети являются охраной своих родителей, дети же являются и охраной города и отечества от врагов, когда выступают на защиту тех и других при нападениях. Adam Clarke: Commentary on the Bible - 1831 127:5: Happy is the man that hath his quiver full of them - This is generally supposed to mean his house full of children, as his quiver if full of arrows; but I submit whether it be not more congenial to the metaphors in the text to consider it as applying to the wife: "Happy is the man who has a breeding or fruitful wife;" this is the gravida sagittis pharetra "the quiver pregnant with arrows." But it may be thought the metaphor is not natural. I think otherwise: and I know it to be in the Jewish style, and the style of the times of the captivity, when this Psalm was written, and we find the pudendum muliebre, or human matrix, thus denominated, Ecclus. 26:12: Κατεναντι παντος πασσαλου καθησεται, και εναντι βελους ανοιξει φαρετραν. The reader may consult the place in the Apocrypha, where he will find the verse well enough translated. With the enemies in the gate - "When he shall contend with his adversaries in the gate of the house of judgment." - Targum. The reference is either to courts of justice, which were held at the gates of cities, or to robbers who endeavor to force their way into a house to spoil the inhabitants of their goods. In the first case a man falsely accused, who has a numerous family, has as many witnesses in his behalf as he has children. And in the second case he is not afraid of marauders, because his house is well defended by his active and vigorous sons. It is, I believe, to this last that the psalmist refers. This Psalm may be entitled, "The Soliloquy of the happy Householder: - The poor man with a large loving family, and in annual expectation of an increase, because his wife, under the Divine blessing, is fruitful." All are blessed of the Lord, and his hand is invariably upon them for good. Albert Barnes: Notes on the Bible - 1834 127:5: Happy is the man - Hebrew, The happiness of the man. See the notes at Psa 1:1. That hath his quiver full of them - The quiver is a case in which arrows are carried; and as a man - a hunter or warrior - feels secure when he has his quiver full of arrows, so a man is blessed in proportion to the number of his sons. This is in accordance with the idea often presented in the Bible, and the promise often made there of a numerous posterity as a proof of the divine favor. They shall not be ashamed - They shall not turn back discomfited, hanging their heads with shame and confusion. See the notes at Job 6:20. But they shall speak with the enemies in the gate - Margin, "shall subdue, or destroy." The Hebrew word, however, means "to speak;" and the meaning is, that they would "speak" to their foes in the place of conflict - for a battle occurred often in the gate of a city, as the possession of a gate, or an entrance to a city was of so much importance to those who attacked, and those who defended it. The idea is, that they would speak with effect; they would distinguish themselves; they would let their presence be known. The connection does not allow us to understand this of forensic controversy, or of transactions in business, though these were usually performed at the gates of cities. The meaning is, that they would do honor to the family, and gratify the heart of the parent, by their valor in defending their city and home, or in attacking the cities of the enemies of their country. The psalm is designed to inculcate the lesson of dependence on God for success in everything. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 127:5: Happy: Gen 50:23; Job 1:2, Job 42:12-16 his quiver full of them: Heb. filled his quiver with them, they shall. Job 5:4; Pro 27:11 speak: or, subdue, Psa 18:47, or, destroy Geneva 1599 127:5 Happy [is] the man that hath his quiver full of them: they (g) shall not be ashamed, but they shall speak with the enemies in the gate. (g) Such children will be able to stop their adversaries mouths, when their godly life is maliciously accused before judges. John Gill 127:5 Happy is the man that hath his quiver full of them,.... That is, his house full of them; called a quiver, referring to arrows before mentioned, this being the case in which they are put up: to have many children was always reckoned a great temporal blessing and happiness; see Job 1:2. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "that fills his desire" has as many as he desires or wishes for: the Targum, "who fills his school of them:'' so Jarchi interprets the children, of the disciples of the wise men. It may be applied to young converts, the children of Christ and of the church; which, when numerous, is a blessing to him and her; see Is 49:20; they shall not be ashamed; the father and his children, as Aben Ezra; parents rather are meant, who are not ashamed when they have many children: with the Romans (z), those that had wives and children were preferred in honour to senior persons that had none; and they that had most to those that had fewest; and so with the Persians; See Gill on Esther 5:11; but they shall speak with the enemies in the gate: where courts of judicature were kept; and so the Targum, "in the gate of the house of judgment.'' The sense is, that their children should stand and plead the cause of their parents against their adversaries in courts of judicature; or publicly before the eyes of all, as Aben Ezra: and spiritually may design such of Christ's seed who are set for the defence of the Gospel, are valiant for the truth on earth, and earnestly contend for it; meet the enemy in the gate, publicly oppose him, and behave themselves like men, and are strong. (z) A. Gell. Noct. Attic. l. 2. c. 15. John Wesley 127:5 Full - Who hath a numerous issue. Shall speak - They shall courageously plead their cause in courts of judicature, not fearing to be crushed by the might of their adversaries. Robert Jamieson, A. R. Fausset and David Brown 127:5 adversaries in the gate--or place of public business (compare Job 5:4; Ps 69:12).
126:5126:5: Երանի՛ որ ելից զցանկութիւն իւր ՚ի նոցանէն. եւ ո՛չ ամաչեսցեն յորժամ խօսեսցին թշնամիք նոցա ընդ նոսա առ դրա՛ն[7638]։ Տունք. զ̃։[7638] Ոմանք.Իւր ՚ի նոցանէ. մի՛ ամաչեսցեն... առ դրանն։ 5 Երանի՜ նրան, ով իր ուզածի չափ կ’առնի այդ նետերից. երբ դարպասի մօտ իր թշնամիների հետ խօսելու լինի, նա ամօթով չի մնայ: 5 Երանի՜ այն մարդուն, Որ իր կապարճը անոնցմով լեցուց։Երբ դրանը մէջ թշնամիներուն հետ խօսելու ըլլան, Պիտի չամչնան։ Երանի՛ որ ելից ^[762]զցանկութիւն իւր ի նոցանէն. մի՛ ամաչեսցեն` յորժամ խօսեսցին թշնամիք նոցա ընդ նոսա առ դրանն: 126:5: Երանի՛ որ ելից զցանկութիւն իւր ՚ի նոցանէն. եւ ո՛չ ամաչեսցեն յորժամ խօսեսցին թշնամիք նոցա ընդ նոսա առ դրա՛ն[7638]։ Տունք. զ̃։ [7638] Ոմանք.Իւր ՚ի նոցանէ. մի՛ ամաչեսցեն... առ դրանն։ 5 Երանի՜ նրան, ով իր ուզածի չափ կ’առնի այդ նետերից. երբ դարպասի մօտ իր թշնամիների հետ խօսելու լինի, նա ամօթով չի մնայ: 5 Երանի՜ այն մարդուն, Որ իր կապարճը անոնցմով լեցուց։Երբ դրանը մէջ թշնամիներուն հետ խօսելու ըլլան, Պիտի չամչնան։ zohrab-1805▾ eastern-1994▾ western am▾	126:5126:5 Блажен человек, который наполнил ими колчан свой! Не останутся они в стыде, когда будут говорить с врагами в воротах. 126:6 הָ֘לֹ֤וךְ hˈālˈôḵ הלך walk יֵלֵ֨ךְ׀ yēlˌēḵ הלך walk וּ û וְ and בָכֹה֮ vāḵō בכה weep נֹשֵׂ֪א nōśˈē נשׂא lift מֶֽשֶׁךְ־ mˈešeḵ- מֶשֶׁךְ bag הַ֫ hˈa הַ the זָּ֥רַע zzˌāraʕ זֶרַע seed בֹּֽא־ bˈō- בוא come יָבֹ֥וא yāvˌô בוא come בְ vᵊ בְּ in רִנָּ֑ה rinnˈā רִנָּה cry of joy נֹ֝שֵׂ֗א ˈnōśˈē נשׂא lift אֲלֻמֹּתָֽיו׃ ʔᵃlummōṯˈāʸw אֲלֻמָּה sheaf 5. Happy is the man that hath his quiver full of them: they shall not be ashamed, when they speak with their enemies in the gate. Happy [is] the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate: 126:5 Блажен человек, который наполнил ими колчан свой! Не останутся они в стыде, когда будут говорить с врагами в воротах. 126:6 הָ֘לֹ֤וךְ hˈālˈôḵ הלך walk יֵלֵ֨ךְ׀ yēlˌēḵ הלך walk וּ û וְ and בָכֹה֮ vāḵō בכה weep נֹשֵׂ֪א nōśˈē נשׂא lift מֶֽשֶׁךְ־ mˈešeḵ- מֶשֶׁךְ bag הַ֫ hˈa הַ the זָּ֥רַע zzˌāraʕ זֶרַע seed בֹּֽא־ bˈō- בוא come יָבֹ֥וא yāvˌô בוא come בְ vᵊ בְּ in רִנָּ֑ה rinnˈā רִנָּה cry of joy נֹ֝שֵׂ֗א ˈnōśˈē נשׂא lift אֲלֻמֹּתָֽיו׃ ʔᵃlummōṯˈāʸw אֲלֻמָּה sheaf 5. Happy is the man that hath his quiver full of them: they shall not be ashamed, when they speak with their enemies in the gate. ru▾ bhs-gloss▾ erva_1895▾

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