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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 Для той же цели - религиозного воодушевления Израиля и внедрения в него веры в Бога могло служить не только обетование благ в будущем, как то мы видели в 127: Пс, но и указания на факты его прошлой жизни, из которых ясно видно, что Господь награждал евреев за преданность Ему. Поэтому означенный псалом, как дополнение 127:, нужно считать написанным тоже во время послепленное, во время деятельности пророков Аггея, Захарии и Малахии, во время или около времени деятельности Ездры и Неемии. Много теснили меня враги, но Господь рассек узы нечестивых и спас меня (1-4). Да будут постыжены и теперь все враги мои, да обратятся они в засохшую траву и пусть не услышат благожелания успеху своего дела (5-8). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm relates to the public concerns of God's Israel. It is not certain when it was penned, probably when they were in captivity in Babylon, or about the time of their return. I. They look back with thankfulness for the former deliverances God had wrought for them and their fathers out of the many distresses they had been in from time to time, ver. 1-4. II. They look forward with a believing prayer for and a prospect of the destruction of all the enemies of Zion, ver. 5-8. In singing this psalm we may apply it both ways to the Gospel-Israel, which, like the Old-Testament Israel, has weathered many a storm and is still threatened by many enemies. Adam Clarke: Commentary on the Bible - 1831 The Jews give an account of the afflicions which they have passed through, Psa 129:1-3. And thank God for their deliverance, Psa 129:4. The judgments that shall fall on the workers of iniquity, Psa 129:5-8. This Psalm was written after the captivity; and contains a reference to the many tribulations which the Jews passed through from their youth, i.e., the earliest part of their history, their bondage in Egypt. It has no title in any of the Versions, nor in the Hebrew text, except the general one of A Psalm of Degrees. The author is uncertain. Albert Barnes: Notes on the Bible - 1834 129:0: This psalm is entitled merely "A Song of Degrees." Its author is unknown; and the occasion on which it was written cannot now be ascertained. It is a psalm which would be applicable to many periods of the Jewish history, and it is not of such a nature that it can with certainty be referred to any one of them. There is nothing in it which would forbid us to suppose that it was composed on the return from the Babylonian exile, but there is nothing to fix it definitely to that event. Why it was made one of the "Songs of Degrees" is equally unknown. It merely refers to the fact that Israel had often been roughly and severely treated; and it contains a prayer that those who were the enemies of Zion might be punished in a proper manner. It would seem probable that it was composed during a time of trouble, of war, or of persecution, and that the main purpose of the writer was to refer to the fact that the same thing had often occurred before, and to find consolation and support in that fact. The principle on which it is founded is, that there is nothing to be dreaded as the result of trial, if we have passed through the same form of trial before, and if we have not sunk but have been sustained under it. This furnishes an assurance that the same thing may occur again. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 129:1, An exhortation to praise God for saving Israel in their great afflictions; Psa 129:5, The haters of the church are cursed. This Psalm was most probably composed in consequence of the opposition of the Samaritans. Ezra 4:1-23; Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1 titles Psa 128:1 title Carl Friedrich Keil and Franz Delitzsch The End of the Oppressors of Zion Just as Ps 124:1-8 with the words "let Israel say" was followed by Ps 125:1-5 with "peace be upon Israel," so Ps 128:1-6 with "peace be upon Israel" is followed by Ps 129:1-8 with "let Israel say." This Ps 129:1-8 has not only the call "let Israel say," but also the situation of a deliverance that has been experienced (cf. Ps 129:4 with Ps 124:6.), from which point it looks gratefully back and confidently forward into the future, and an Aramaic tinge that is noticeable here and there by the side of all other classical character of form, in common with Ps 124:1-8. John Gill INTRODUCTION TO PSALM 129 A Song of degrees. This psalm was written in later times, after many of the distresses of Israel; very probably upon the Jews return from the Babylonish captivity, by Ezra, or some other godly person. Aben Ezra says the psalmist speaks in the language of Israel in captivity; and the same is the sense of Kimchi and Arama. The Syriac inscription is, "a psalm without a name, concerning the distress of the people; but as to us, it intimates to us the victory and triumph of the worshippers.''.
128:0128:1: Օրհնութիւնք Աշտիճանաց. ՃԻԸ։ 128 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Աստիճաններուն երգը Օրհնութիւնք աստիճանաց: 128:1: Օրհնութիւնք Աշտիճանաց. ՃԻԸ։ 128 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Աստիճաններուն երգը zohrab-1805▾ eastern-1994▾ western am▾	128:0128:0 Песнь восхождения. 128:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent πλεονάκις πλεονακις battle με με me ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine εἰπάτω επω say; speak δὴ δη in fact Ισραηλ ισραηλ.1 Israel 128:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness כָּל־ kol- כֹּל whole יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַ֝ ˈha הַ the הֹלֵ֗ךְ hōlˈēḵ הלך walk בִּ bi בְּ in דְרָכָֽיו׃ ḏᵊrāḵˈāʸw דֶּרֶךְ way 128:1. canticum graduum saepe expugnaverunt me ab adulescentia mea dicat nunc IsrahelA gradual canticle. Often have they fought against me from my youth, let Israel now say. A Song of Ascents. KJV Chapter [129] A Song of degrees: 128:0 Песнь восхождения. 128:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent πλεονάκις πλεονακις battle με με me ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine εἰπάτω επω say; speak δὴ δη in fact Ισραηλ ισραηλ.1 Israel 128:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness כָּל־ kol- כֹּל whole יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַ֝ ˈha הַ the הֹלֵ֗ךְ hōlˈēḵ הלך walk בִּ bi בְּ in דְרָכָֽיו׃ ḏᵊrāḵˈāʸw דֶּרֶךְ way 128:1. canticum graduum saepe expugnaverunt me ab adulescentia mea dicat nunc Israhel A gradual canticle. Often have they fought against me from my youth, let Israel now say. A Song of Ascents. 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. Под "юностью" разумеется здесь прежняя жизнь еврея допленного периода и особенно первоначальная его жизнь после выхода из Египта, когда он, как народ молодой, преданный Богу, часто пользовался Его чудесной помощью в тяжелые минуты жизни. Adam Clarke: Commentary on the Bible - 1831 129:1: Many a time have they afflicted me - The Israelites had been generally in affliction or captivity from the earliest part of their history, here called their youth. So Hos 2:15 : "She shall sing as in the days of her youth, when she came up out of the land of Egypt." See Jer 2:2, and Eze 16:4, etc. Albert Barnes: Notes on the Bible - 1834 129:1: Many a time - Margin, as in Hebrew, "much." Probably, however, the idea is, as expressed in our translation, "many a time;" "often." So it is in the Latin Vulgate and the Septuagint; and this accords better with the connection. Have they afflicted me from my youth - Have I been afflicted; have others dealt unjustly by me. The youth here is the beginning. of the history of that people: since we began to be a people; since the nation was founded. May Israel now say - May the nation now say. It is clear from this that the psalm was not written at an early period of their history. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:1: Many: or, Much. have they: Exo 1:12-14, Exo 1:22, Exo 5:7-19; Jdg 2:15, Jdg 10:8-12; Sa1 13:19; Lam 1:3 from: Jer 2:2; Eze 23:3; Hos 2:15, Hos 11:1 may: Psa 124:1 Carl Friedrich Keil and Franz Delitzsch 129:1 Israel is gratefully to confess that, however much and sorely it was oppressed, it still has not succumbed. רבּת, together with רבּה, has occurred already in Ps 65:10; Ps 62:3, and it becomes usual in the post-exilic language, Ps 120:6; Ps 123:4, 2Chron 30:18; Syriac rebath. The expression "from my youth" glances back to the time of the Egyptian bondage; for the time of the sojourn in Egypt was the time of Israel's youth (Hos 2:17, Hos 11:1, Jer 2:2; Ezek 23:3). The protasis Ps 129:1 is repeated in an interlinked, chain-like conjunction in order to complete the thought; for Ps 129:2 is the turning-point, where גּם, having reference to the whole negative clause, signifies "also" in the sense of "nevertheless," ὅμως (synon. בּכל־בּכל), as in Ezek 16:28; Eccles 6:7, cf. above, Ps 119:24 : although they oppressed me much and sore, yet have they not overpowered me (the construction is like Num 13:30, and frequently). Geneva 1599 129:1 "A Song of degrees." Many a time have they afflicted me from my youth, may (a) Israel now say: (a) The Church now afflicted should remember how her condition has always been such from the beginning to be molested most grievously by the wicked, yet in time it has always been delivered. John Gill 129:1 Many a time have they afflicted me from my youth,.... That is, the enemies of Israel, afterwards called "ploughers". This may be understood of literal Israel, the posterity of Jacob; whose youth was the beginning of their constitution as a nation and church, or the first times of it; when they were greatly distressed by their enemies, and from thenceforward; as in Egypt, where, and in places near it, they were afflicted four hundred years, according to a prophecy given to Abraham their ancestor, and where their lives were made bitter with hard bondage; and in the times of the Judges, by several neighbouring nations, which was the time of their youth, or their settlement in Canaan; and afterwards in the times of their kings, particularly in the times of Ahaz king of Judah, by the Edomites and Philistines, and by Tiglathpileser, king of Assyria; and in the times of Hoshea, king of Israel, by Salmaneser, who carried away captive, ten tribes; and in the times of Jeconiah and Zedekiah, kings of Judah, by Nebuchadnezzar, who carried captive to Babylon the tribes of Judah and Benjamin. And the psalmist, by a spirit of prophecy, might have a further respect to the distresses of Israel in the times of Antiochus and the Maccabees, when the temple was profaned, the altar demolished, and the daily sacrifice made to cease, and many good men lost their lives; to which times the apostle may be thought to have regard, Heb 11:35; and also to their last affliction by the Romans, the greatest of all; and their present captivity, and deliverance from it; may Israel now say; this now refers to the time of redemption, as Arama observes, whether at their return from Babylon, or at their future conversion; then reviewing their former troubles ever since they were a people, may say as before. This may be applied to mystical Israel, or to the church of God in Gospel times, which, in its infancy, and from its youth upwards, has been afflicted, many a time, and by many enemies; first, by the unbelieving Jews, who killed the Lord Jesus, and persecuted his apostles and members; then by Rome Pagan, under the ten persecutions of so many emperors; and afterwards by Rome Papal, the whore of Babylon, who many a time been drunk with the blood of the saints and martyrs of Jesus. Yea, this may be applied to the Messiah, one of whose names is Israel, Is 49:3; who was a man of sorrows, and acquainted with griefs all his days, even from his youth, Is 53:3; he was the "Aijeleth Shahar", the hind of the morning, Ps 22:1, title; hunted by Herod in his infancy, Mt 2:13; and obliged to be carried into Egypt for safety when a child, from whence he was called, Hos 11:1; and ever after was more or less afflicted by his enemies, men or devils, in mind or body; and at last endured great sufferings, and death itself. It may moreover be applied to every Israelite indeed, to every true believer and member of Christ; conversion is their time of youth; they are first newborn babes, and then young men; as soon as regenerated, they are afflicted with the temptations of Satan, the reproaches and persecutions of men; which are many, though no more than necessary, and it is the will of God should be, and all for their good. John Wesley 129:1 From my youth - From the time that I was a people. Robert Jamieson, A. R. Fausset and David Brown 129:1 The people of God, often delivered from enemies, are confident of His favor, by their overthrow in the future. (Ps 129:1-8) may Israel now say--or, "oh! let Israel say" (Ps 124:1). Israel's youth was the sojourn in Egypt (Jer 2:2; Hos 2:15).
128:1128:1: Բազում անգամ մարտեան ընդ իս ՚ի մանկութենէ իմմէ, ասաց Իսրայէլ[7640]։ [7640] Ոմանք.Իմմէ. ասասցէ Իսրայէլ։ 1 Մանկութիւնիցս ի վեր բազում անգամ մարտնչեցին իմ դէմ, - թող Իսրայէլն ասի այդ, - 129 Հիմա Իսրայէլ թող ըսէ.«Իմ մանկութենէս ի վեր շատ անգամ զիս նեղեցին։ Բազում անգամ մարտեան ընդ իս ի մանկութենէ իմմէ, ասասցէ Իսրայէլ: 128:1: Բազում անգամ մարտեան ընդ իս ՚ի մանկութենէ իմմէ, ասաց Իսրայէլ[7640]։ [7640] Ոմանք.Իմմէ. ասասցէ Իսրայէլ։ 1 Մանկութիւնիցս ի վեր բազում անգամ մարտնչեցին իմ դէմ, - թող Իսրայէլն ասի այդ, - 129 Հիմա Իսրայէլ թող ըսէ.«Իմ մանկութենէս ի վեր շատ անգամ զիս նեղեցին։ zohrab-1805▾ eastern-1994▾ western am▾	128:1128:1 Много теснили меня от юности моей, да скажет Израиль: 128:2 πλεονάκις πλεονακις battle με με me ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine καὶ και and; even γὰρ γαρ for οὐκ ου not ἠδυνήθησάν αδυνατεω impossible μοι μοι me 128:2 יְגִ֣יעַ yᵊḡˈîₐʕ יְגִיעַ toil כַּ֭פֶּיךָ ˈkappeʸḵā כַּף palm כִּ֣י kˈî כִּי that תֹאכֵ֑ל ṯōḵˈēl אכל eat אַ֝שְׁרֶ֗יךָ ˈʔašrˈeʸḵā אֶשֶׁר happiness וְ wᵊ וְ and טֹ֣וב ṭˈôv טוב be good לָֽךְ׃ lˈāḵ לְ to 128:2. saepe expugnaverunt me ab adulescentia mea sed non potuerunt mihiOften have they fought against me from my youth: but they could not prevail over me. 1. Many a time have they afflicted me from my youth up, let Israel now say; Many a time have they afflicted me from my youth, may Israel now say: 128:1 Много теснили меня от юности моей, да скажет Израиль: 128:2 πλεονάκις πλεονακις battle με με me ἐκ εκ from; out of νεότητός νεοτης youth μου μου of me; mine καὶ και and; even γὰρ γαρ for οὐκ ου not ἠδυνήθησάν αδυνατεω impossible μοι μοι me 128:2 יְגִ֣יעַ yᵊḡˈîₐʕ יְגִיעַ toil כַּ֭פֶּיךָ ˈkappeʸḵā כַּף palm כִּ֣י kˈî כִּי that תֹאכֵ֑ל ṯōḵˈēl אכל eat אַ֝שְׁרֶ֗יךָ ˈʔašrˈeʸḵā אֶשֶׁר happiness וְ wᵊ וְ and טֹ֣וב ṭˈôv טוב be good לָֽךְ׃ lˈāḵ לְ to 128:2. saepe expugnaverunt me ab adulescentia mea sed non potuerunt mihi Often have they fought against me from my youth: but they could not prevail over me. 1. Many a time have they afflicted me from my youth up, let Israel now say; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Domestic Happiness. 1 Many a time have they afflicted me from my youth, may Israel now say: 2 Many a time have they afflicted me from my youth: yet they have not prevailed against me. 3 The plowers plowed upon my back: they made long their furrows. 4 The LORD is righteous: he hath cut asunder the cords of the wicked. The church of God, in its several ages, is here spoken of, or, rather, here speaks, as one single person, now old and gray-headed, but calling to remembrance the former days, and reflecting upon the times of old. And, upon the review, it is found, 1. That the church has been often greatly distressed by its enemies on earth: Israel may now say, "I am the people that has been oppressed more than any people, that has been as a speckled bird, pecked at by all the birds round about," Jer. xii. 9. It is true, they brought their troubles upon themselves by their sins; it was for them that God punished them; but it was for the peculiarity of their covenant, and the singularities of their religion, that their neighbours hated and persecuted them. "For these many a time have they afflicted me from my youth." Note, God's people have always had many enemies, and the state of the church, from its infancy, has frequently been an afflicted state. Israel's youth was in Egypt, or in the times of the Judges; then they were afflicted, and thenceforward more or less. The gospel-church, ever since it had a being, has been at times afflicted; and it bore this yoke most of all in its youth, witness the ten persecutions which the primitive church groaned under. The ploughers ploughed upon my back, v. 3. We read (Ps. cxxv. 3) of the rod of the wicked upon the lot of the righteous, where we rather expected the plough, to mark it out for themselves; here we read of the plough of the wicked upon the back of the righteous, where we rather expected to find the rod. But the metaphors in these places may be said to be crossed; the sense however of both is the same, and is too plain, that the enemies of God's people have all along used them very barbarously. They tore them, as the husbandman tears the ground with his plough-share, to pull them to pieces and get all they could out of them, and so to wear out the saints of the Most High, as the ground is worn out that has been long tilled, tilled (as we say) quite out of heart. When God permitted them to plough thus he intended it for his people's good, that, their fallow ground being thus broken up, he might sow the seeds of his grace upon them, and reap a harvest of good fruit from them: howbeit, the enemies meant not so, neither did their hearts think so (Isa. x. 7); they made long their furrows, never knew when to have done, aiming at nothing less than the destruction of the church. Many by the furrows they made on the backs of God's people understand the stripes they gave them. The cutters cut upon my back, so they read it. The saints have often had trials of cruel scourgings (probably the captives had) and cruel mockings (for we read of the scourge or lash of the tongue, Heb. xi. 36), and so it was fulfilled in Christ, who gave his back to the smiters, Isa. l. 6. Or it may refer to the desolations they made of the cities of Israel. Zion shall, for your sake, be ploughed as a field, Mic. iii. 12. 2. That the church has been always graciously delivered by her friend in heaven. (1.) The enemies' projects have been defeated. They have afflicted the church, in hopes to ruin it, but they have not gained their point. Many a storm it has weathered; many a shock, and many a brunt, it has borne; and yet it is in being: They have not prevailed against me. One would wonder how this ship has lived at sea, when it has been tossed with tempests, and all the waves and billows have gone over it. Christ has built his church upon a rock, and the gates of hell have not prevailed against it, nor ever shall. (2.) The enemies' power has been broken: God has cut asunder the cords of the wicked, has cut their gears, their traces, and so spoiled their ploughing, has cut their scourges, and so spoiled their lashing, has cut the bands of union by which they were combined together, has cut the bands of captivity in which they held God's people. God has many ways of disabling wicked men to do the mischief they design against his church and shaming their counsels. These words, The Lord is righteous, may refer either to the distresses or to the deliverances of the church. [1.] The Lord is righteous in suffering Israel to be afflicted. This the people of God were always ready to own, that, how unjust soever their enemies were, God was just in all that was brought upon them, Neh. ix. 33. [2.] The Lord is righteous in not suffering Israel to be ruined; for he has promised to preserve it a people to himself, and he will be as good as his word. He is righteous in reckoning with their persecutors, and rendering to them a recompence, 2 Thess. i. 6. Adam Clarke: Commentary on the Bible - 1831 129:2: Yet they have not prevailed - They endeavored to annihilate us as a people; but God still preserves us as his own nation. Albert Barnes: Notes on the Bible - 1834 129:2: Many a time ... - This repetition is designed to fix the thoughts on the fact, and to impress it on the mind. The mind dwells on the fact as important in its bearing on the present occasion or emergency. The idea is, that it is no new thing to be thus afflicted. It has often occurred. It is a matter of long and almost constant experience. Our enemies have often attempted to destroy us, but in vain. What we experience now we have often experienced, and when thus tried we have been as often delivered, and have nothing now therefore to fear. We are not to regard it as a strange thing that we are now afflicted; and we are not to be discouraged or disheartened as if our enemies could overcome us, for they have often tried it in vain. He who has protected us heretofore can protect us still. He who defended us before can defend us now, and the past furnishes an assurance that be will defend us if it is best that we should be protected. It does much to support us in affliction if we can recall to mind the consolations which we had in former trials, and can avail ourselves of the result of past experience in supporting us now. Yet they have not pRev_ailed against me - They have never been able to overcome us. We were safe then in the divine hands; we shall be safe in the same hands now. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:2: yet they have: Psa 34:19, Psa 118:13, Psa 125:1; Job 5:19; Mat 16:18; Rom 8:35-39; Joh 16:33; Rev 12:8, Rev 12:9 John Gill 129:2 Many a time have they afflicted me from my youth,.... This is repeated for the confirmation of it, to excite attention to it, and to express the vehement affection of the speaker; yet they have not prevailed against me; the Egyptians could not prevail against literal Israel; the more they were afflicted, the more they grew and multiplied; in the times of the Judges, one after another were raised up as deliverers of them; neither the Assyrians, Chaldeans, nor Romans, nor any other, have been able to cut them off from being a nation; they continue to this day: the enemies of the church of Christ, even the gates of hell, have not been able to prevail against it, being built upon a rock, so as to extirpate and destroy it, neither by open and cruel persecutors, nor by secret and fraudulent heretics; nor could the enemies of the Messiah prevail against him, for though they brought him to the dust of death, they could not hold him in it; and they themselves, through his death, were conquered by him, as sin, Satan, the world, and death itself; nor can the enemies of the saints prevail against them, God being on their side, Christ making them more than conquerors, the Spirit in them being greater than he that is in the world. Robert Jamieson, A. R. Fausset and David Brown 129:2 prevailed--literally, "been able," that is, to accomplish their purpose against me (Ps 13:4).
128:2128:2: Բազում անգամ մարտեան ընդ իս ՚ի մանկութենէ իմմէ, եւ ինձ ո՛չ յաղթեցին։ 2 մանկութիւնիցս ի վեր բազում անգամ մարտնչեցին իմ դէմ, բայց չյաղթեցին ինձ: 2 Իմ մանկութենէս ի վեր շատ անգամ զիս նեղեցին, Բայց ինծի չյաղթեցին։ բազում անգամ մարտեան ընդ իս ի մանկութենէ իմմէ, եւ ինձ ոչ յաղթեցին: 128:2: Բազում անգամ մարտեան ընդ իս ՚ի մանկութենէ իմմէ, եւ ինձ ո՛չ յաղթեցին։ 2 մանկութիւնիցս ի վեր բազում անգամ մարտնչեցին իմ դէմ, բայց չյաղթեցին ինձ: 2 Իմ մանկութենէս ի վեր շատ անգամ զիս նեղեցին, Բայց ինծի չյաղթեցին։ zohrab-1805▾ eastern-1994▾ western am▾	128:2128:2 много теснили меня от юности моей, но не одолели меня. 128:3 ἐπὶ επι in; on τοῦ ο the νώτου νωτος back μου μου of me; mine ἐτέκταινον τεκταινω the ἁμαρτωλοί αμαρτωλος sinful ἐμάκρυναν μακρυνω the ἀνομίαν ανομια lawlessness αὐτῶν αυτος he; him 128:3 אֶשְׁתְּךָ֤׀ ʔeštᵊḵˈā אִשָּׁה woman כְּ kᵊ כְּ as גֶ֥פֶן ḡˌefen גֶּפֶן vine פֹּרִיָּה֮ pōriyyā פרה be fertile בְּ bᵊ בְּ in יַרְכְּתֵ֪י yarkᵊṯˈê יַרְכָּה backside בֵ֫יתֶ֥ךָ vˈêṯˌeḵā בַּיִת house בָּ֭נֶיךָ ˈbāneʸḵā בֵּן son כִּ ki כְּ as שְׁתִלֵ֣י šᵊṯilˈê שָׁתִיל layer זֵיתִ֑ים zêṯˈîm זַיִת olive סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding לְ lᵊ לְ to שֻׁלְחָנֶֽךָ׃ šulḥānˈeḵā שֻׁלְחָן table 128:3. super cervicem meam arabant arantes prolongaverunt sulcum suumThe wicked have wrought upon my back: they have lengthened their iniquity. 2. Many a time have they afflicted me from my youth up: yet they have not prevailed against me. Many a time have they afflicted me from my youth: yet they have not prevailed against me: 128:2 много теснили меня от юности моей, но не одолели меня. 128:3 ἐπὶ επι in; on τοῦ ο the νώτου νωτος back μου μου of me; mine ἐτέκταινον τεκταινω the ἁμαρτωλοί αμαρτωλος sinful ἐμάκρυναν μακρυνω the ἀνομίαν ανομια lawlessness αὐτῶν αυτος he; him 128:3 אֶשְׁתְּךָ֤׀ ʔeštᵊḵˈā אִשָּׁה woman כְּ kᵊ כְּ as גֶ֥פֶן ḡˌefen גֶּפֶן vine פֹּרִיָּה֮ pōriyyā פרה be fertile בְּ bᵊ בְּ in יַרְכְּתֵ֪י yarkᵊṯˈê יַרְכָּה backside בֵ֫יתֶ֥ךָ vˈêṯˌeḵā בַּיִת house בָּ֭נֶיךָ ˈbāneʸḵā בֵּן son כִּ ki כְּ as שְׁתִלֵ֣י šᵊṯilˈê שָׁתִיל layer זֵיתִ֑ים zêṯˈîm זַיִת olive סָ֝בִ֗יב ˈsāvˈîv סָבִיב surrounding לְ lᵊ לְ to שֻׁלְחָנֶֽךָ׃ šulḥānˈeḵā שֻׁלְחָן table 128:3. super cervicem meam arabant arantes prolongaverunt sulcum suum The wicked have wrought upon my back: they have lengthened their iniquity. 2. Many a time have they afflicted me from my youth up: yet they have not prevailed against me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "На хребте моем орали оратаи" - образ тяжелых бедствий, которые приходилось переживать еврейскому народу, когда на его хребте сидели враги и гнули его к земле, т. е. заставляли сильно страдать. Можно здесь разуметь и вавилонский плен, время гражданского бесправия евреев. Под хребтом некоторые разумеют гору Сион и Иерусалим, который был разрушен вавилонянами. Adam Clarke: Commentary on the Bible - 1831 129:3: The plowers plowed upon my back - It is possible that this mode of expression may signify that the people, during their captivity, were cruelly used by scourging, etc.; or it may be a sort of proverbial mode of expression for the most cruel usage. There really appears here to be a reference to a yoke, as if they had actually been yoked to the plouph, or to some kind of carriages, and been obliged to draw like beasts of burden. In this way St. Jerome understood the passage; and this has the more likelihood, as in the next verse God is represented as cutting them off from these draughts. Albert Barnes: Notes on the Bible - 1834 129:3: The plowers plowed upon my back - The comparison here is undoubtedly taken from the "plowing" of land, and the idea is that the sufferings which they had endured were such as would be well represented by a plow passing over a field, tearing up the sod; piercing deep; and producing long rows or furrows. The direct allusion would seem to be to stripes inflicted on the back, as if a plow had been made to pass over it; and the meaning is, that they had been subjected to sufferings as slaves or criminals were when the lash cut deep into the flesh. Probably the immediate thing in the mind of the psalmist was the hard bondage of the children of Israel in Egypt, when they were subjected to all the evils of servitude. They made long their furrows - On my back. The word used here, and rendered "made long" - ארך 'â rak, means to make long, to prolong, to extend in a right line, and it may be used either in the sense of making long as to extent or space, or making long in regard to time, prolonging. The latter would seem to be the meaning here, as it is difficult to see in what sense it could be said that stripes inflicted on the back could be made long. They might, however, be continued and repeated; the sufferings might be prolonged sufferings as well as deep. It was a work of long-continued oppression and wrong. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:3: The plowers: Psa 141:7; Isa 51:23 Carl Friedrich Keil and Franz Delitzsch 129:3 Elsewhere it is said that the enemies have driven over Israel (Ps 66:12), or have gone over its back (Is 51:23); here the customary figurative language חרשׁ און in Job 4:8 (cf. Hos 10:13) is extended to another figure of hostile dealing: without compassion and without consideration they ill-treated the stretched-forth back of the people who were held in subjection, as though it were arable land, and, without restraining their ferocity and setting a limit to their spoiling of the enslaved people and country, they drew their furrow-strip (מעניתם, according to the Ker מענותם) long. But מענה does not signify (as Keil on 1Kings 14:14 is of opinion, although explaining the passage more correctly than Thenius) the furrow (= תּלם, גּדוּד), but, like Arab. ma‛nât, a strip of arable land which the ploughman takes in hand at one time, at both ends of which consequently the ploughing team (צמד) always comes to a stand, turns round, and ploughs a new furrow; from ענה, to bend, turn (vid., Wetzstein's Excursus II p. 861). It is therefore: they drew their furrow-turning long (dative of the object instead of the accusative with Hiph., as e.g., in Is 29:2, cf. with Piel in Ps 34:4; Ps 116:16, and Kal Ps 69:6, after the Aramaic style, although it is not unhebraic). Righteous is Jahve - this is an universal truth, which has been verified in the present circumstances; - He hath cut asunder the cords of the wicked (עבות as in Ps 2:3; here, however, it is suggested by the metaphor in Ps 129:3, cf. Job 39:10; lxx αὐχένας, i.e., ענוק), with which they held Israel bound. From that which has just been experienced Israel derives the hope that all Zion's haters (a newly coined name for the enemies of the religion of Israel) will be obliged to retreat with shame and confusion. John Gill 129:3 The ploughers ploughed upon my back,.... "Sinners", as the Septuagint, Vulgate Latin, and Arabic versions, render it; such that plough iniquity, and sow wickedness, Job 4:8; which may be understood of their carrying Israel captive, when they put yokes and bonds upon their necks, as upon oxen when they plough, as Arama interprets it; or it may design the destruction of their high places, signified by the back, such as the temple, the royal palace, and houses of their nobles, burnt with fire; yea, it was predicted that Zion should be ploughed as a field, Mic 3:12; and the Jews say that Turnus Rufus, the Roman general, as they call him, did plough up Jerusalem. The Syriac version is, "they whipped" their whips or scourges; with which many of the Israelites were scourged in the times of the Maccabees, Heb 11:36. And the Messiah himself, who gave his back to the smiters, and was buffeted and scourged by them, Is 50:6; and many of his apostles and followers, Mt 10:17. The Targum renders it "upon my body;'' and Aben Ezra says the phrase is expressive of contempt and humiliation, and compares with it Is 51:23; they made long their furrows; which signify afflictions, and the pain their enemies put them to, and the distress they gave them; as no affliction is joyous, but grievous, but like the rending and tearing up the earth with the plough; and also the length and duration of afflictions; such were the afflictions of Israel in Egypt and in Babylon, and of the church of God under Rome Pagan and Papal; but, as the longest furrows have an end, so have the most lasting afflictions. The Syriac version is, "they prolonged their humiliation", or "affliction"; Kimchi says the meaning is, "they would give us no rest from servitude and bondage.'' Robert Jamieson, A. R. Fausset and David Brown 129:3 The ploughing is a figure of scourging, which most severe physical infliction aptly represents all kinds.
128:3128:3: Զթիկո՛ւնս իմ հարին մեղաւորք, ընդ երկա՛ր արարին զանօրէնութիւնս իւրեանց։ 3 Մեղաւորներն հարուածեցին իմ թիկունքին, երկար ժամանակ գործեցին անօրէնութիւնն իրենց: 3 Հերկողները իմ կռնակիս վրայ հերկեցին Ու իրենց ակօսները երկնցուցին»։ ^[766]Զթիկունս իմ հարին մեղաւորք, ընդ երկար արարին զանօրէնութիւնս`` իւրեանց: 128:3: Զթիկո՛ւնս իմ հարին մեղաւորք, ընդ երկա՛ր արարին զանօրէնութիւնս իւրեանց։ 3 Մեղաւորներն հարուածեցին իմ թիկունքին, երկար ժամանակ գործեցին անօրէնութիւնն իրենց: 3 Հերկողները իմ կռնակիս վրայ հերկեցին Ու իրենց ակօսները երկնցուցին»։ zohrab-1805▾ eastern-1994▾ western am▾	128:3128:3 На хребте моем орали оратаи, проводили длинные борозды свои. 128:4 κύριος κυριος lord; master δίκαιος δικαιος right; just συνέκοψεν συγκοπτω sinful 128:4 הִנֵּ֣ה hinnˈē הִנֵּה behold כִי־ ḵî- כִּי that כֵ֭ן ˈḵēn כֵּן thus יְבֹ֥רַךְ yᵊvˌōraḵ ברך bless גָּ֗בֶר gˈāver גֶּבֶר vigorous man יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 128:4. Dominus iustus concidet laqueos impiorumThe Lord who is just will cut the necks of sinners: 3. The plowers plowed upon my back; they made long their furrows. The plowers plowed upon my back: they made long their furrows: 128:3 На хребте моем орали оратаи, проводили длинные борозды свои. 128:4 κύριος κυριος lord; master δίκαιος δικαιος right; just συνέκοψεν συγκοπτω sinful 128:4 הִנֵּ֣ה hinnˈē הִנֵּה behold כִי־ ḵî- כִּי that כֵ֭ן ˈḵēn כֵּן thus יְבֹ֥רַךְ yᵊvˌōraḵ ברך bless גָּ֗בֶר gˈāver גֶּבֶר vigorous man יְרֵ֣א yᵊrˈē יָרֵא afraid יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 128:4. Dominus iustus concidet laqueos impiorum The Lord who is just will cut the necks of sinners: 3. The plowers plowed upon my back; they made long their furrows. 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 4. "Рассек узы нечестивых" - вывел из плена. Adam Clarke: Commentary on the Bible - 1831 129:4: The Lord - hath cut asunder the cords of the wicked - The words have been applied to the sufferings of Christ; but I know not on what authority. No such scourging could take place in his case, as would justify the expression: - "The ploughers made long furrows there, Till all his body was one wound." It is not likely that he received more than thirty-nine stripes. The last line is an unwarranted assertion. Albert Barnes: Notes on the Bible - 1834 129:4: The Lord is righteous - Righteous in permitting this; righteous in what he has done, and will do, in the treatment of those who inflict such wrongs. We may now safely commit our cause to him in view of what he has done in the past. He was not indifferent then to our sufferings, or deaf to the eries of his people; he interposed and punished the oppressors of his people, and we may trust him still. He hath cut asunder the cords of the wicked - By which they bound us. He did this in our "youth;" when we were oppressed and beaten in Egypt. Then he interposed, and set us free. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:4: The Lord: Ezr 9:15; Neh 9:33; Lam 1:18, Lam 3:22; Dan 9:7 cut asunder: Psa 124:6, Psa 124:7, Psa 140:5-11 Geneva 1599 129:4 The LORD [is] (b) righteous: he hath cut asunder the cords of the wicked. (b) Because God is righteous, he cannot but plague his adversary, and deliver his as oxen out of the plough. John Gill 129:4 The Lord is righteous,.... Or gracious and merciful; hence acts of mercy are called righteousness in the Hebrew language; the Lord has compassion on his people under their afflictions, and delivers them; or is faithful to his promises of salvation to them, and just and righteous to render tribulation to them that trouble them, and take vengeance upon them; he hath cut asunder the cords of the wicked: alluding to the cords with which the plough is fastened to the oxen, which being cut, they cannot go on ploughing; or to the cords of whips, which when, cut cannot be used to any purpose: it designs the breaking of the confederacies of wicked men against the people of God; the confounding their counsels and schemes, and disappointing their devices; so that they cannot perform their enterprises, or carry their designs into execution, or go on with and finish their intentions. The Targum renders it, "the chains of the wicked;'' see Is 5:18. John Wesley 129:4 Righteous - Faithful or merciful. The cords - Wherewith the plow was drawn. By these cords he understands all their plots and endeavours. Robert Jamieson, A. R. Fausset and David Brown 129:4 the cords--that is, which fasten the plough to the ox; and cutting denotes God's arresting the persecution;
128:4128:4: Տէր արդա՛ր է, խորտակէ զուլն մեղաւորաց[7641]։ [7641] Ոմանք.Տէր արդար, եւ խորտա՛՛։ 4 Տէրն արդար է, մեղաւորների պարանոցը նա կը խորտակի: 4 Տէրը արդար է. Անիկա ամբարիշտներուն չուանները կտրտեց։ Տէր արդար է, խորտակէ ^[767]զուլն մեղաւորաց: 128:4: Տէր արդա՛ր է, խորտակէ զուլն մեղաւորաց[7641]։ [7641] Ոմանք.Տէր արդար, եւ խորտա՛՛։ 4 Տէրն արդար է, մեղաւորների պարանոցը նա կը խորտակի: 4 Տէրը արդար է. Անիկա ամբարիշտներուն չուանները կտրտեց։ zohrab-1805▾ eastern-1994▾ western am▾	128:4128:4 Но Господь праведен: Он рассек узы нечестивых. 128:5 αἰσχυνθήτωσαν αισχυνω shame; ashamed καὶ και and; even ἀποστραφήτωσαν αποστρεφω turn away; alienate εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after πάντες πας all; every οἱ ο the μισοῦντες μισεω hate Σιων σιων Siōn; Sion 128:5 יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from צִּ֫יֹּ֥ון ṣṣˈiyyˌôn צִיֹּון Zion וּ֭ ˈû וְ and רְאֵה rᵊʔˌē ראה see בְּ bᵊ בְּ in ט֣וּב ṭˈûv טוּב best יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem כֹּ֝֗ל ˈkˈōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life 128:5. confundantur et revertantur retrorsum omnes qui oderunt SionLet them all be confounded and turned back that hate Sion. 4. The LORD is righteous: he hath cut asunder the cords of the wicked. The LORD [is] righteous: he hath cut asunder the cords of the wicked: 128:4 Но Господь праведен: Он рассек узы нечестивых. 128:5 αἰσχυνθήτωσαν αισχυνω shame; ashamed καὶ και and; even ἀποστραφήτωσαν αποστρεφω turn away; alienate εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after πάντες πας all; every οἱ ο the μισοῦντες μισεω hate Σιων σιων Siōn; Sion 128:5 יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from צִּ֫יֹּ֥ון ṣṣˈiyyˌôn צִיֹּון Zion וּ֭ ˈû וְ and רְאֵה rᵊʔˌē ראה see בְּ bᵊ בְּ in ט֣וּב ṭˈûv טוּב best יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem כֹּ֝֗ל ˈkˈōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life 128:5. confundantur et revertantur retrorsum omnes qui oderunt Sion Let them all be confounded and turned back that hate Sion. 4. The LORD is righteous: he hath cut asunder the cords of the wicked. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "Постыдиться и обратиться назад" - не иметь успеха. Пусть и в настоящее время все преследования со стороны врагов кончатся неудачей. Adam Clarke: Commentary on the Bible - 1831 129:5: Let them all be confounded - They shall be confounded. They who hate Zion, the Church of God, hate God himself; and all such must be dealt with as enemies, and be utterly confounded. Albert Barnes: Notes on the Bible - 1834 129:5: Let them all be confounded and turned back ... - This might be rendered in the indicative, "they are ashamed," but the connection seems to require the rendering in our version. It is a prayer that God would now interpose as he had done in former times, and that he would cause all the haters of Zion to be put to shame as formerly. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:5: be confounded: Psa 83:4-11, Psa 122:6; Est 6:13, Est 9:5; Isa 10:12, Isa 37:22, Isa 37:28, Isa 37:29, Isa 37:35; Zac 1:14-17, Zac 12:3, Zac 12:6; Co1 16:22 John Gill 129:5 Let them all be confounded,.... Or "ashamed": as all the enemies of God's people will be sooner or later, either in this world, or however when Christ shall come in the clouds of heaven; or let them be disappointed of their views, aims, and ends, when they will be confounded, as disappointed persons are; and turned back; from pursuing their designs and accomplishing them; as the Assyrian monarch was, who had a hook put into his nose, and a bridle in his lips, and was turned back by the way he came, Is 37:29; that hate Zion; the inhabitants of Zion, who are called out of the world, and separated from the men of it, and therefore hated by them; the King of Zion, the Messiah, whom they will not have to reign over them; the doctrines of the Gospel, the word that comes out of Zion, to which they are utter enemies; and the laws and ordinances of Zion, the discipline of God's house, which they cannot bear to be under and submit unto. Robert Jamieson, A. R. Fausset and David Brown 129:5 The ill-rooted roof grass, which withers before it grows up and procures for those gathering it no harvest blessing (Ruth 2:4), sets forth the utter uselessness and the rejection of the wicked.
128:5128:5: Ամաչեսցեն եւ յե՛տս դարձցին ամենեքեան՝ ոյք ատեան զՍիովն։ 5 Ամօթահար կը լինեն ու ետ կը դառնան բոլոր նրանք, ովքեր ատում են Սիոնը: 5 Բոլոր Սիօնը ատողները Պիտի ամչնան ու ետ դառնան. Ամաչեսցեն եւ յետս դարձցին ամենեքեան ոյք ատեան զՍիոն: 128:5: Ամաչեսցեն եւ յե՛տս դարձցին ամենեքեան՝ ոյք ատեան զՍիովն։ 5 Ամօթահար կը լինեն ու ետ կը դառնան բոլոր նրանք, ովքեր ատում են Սիոնը: 5 Բոլոր Սիօնը ատողները Պիտի ամչնան ու ետ դառնան. zohrab-1805▾ eastern-1994▾ western am▾	128:5128:5 Да постыдятся и обратятся назад все ненавидящие Сион! 128:6 γενηθήτωσαν γινομαι happen; become ὡς ως.1 as; how χόρτος χορτος grass; plant δωμάτων δωμα housetop ὃς ος who; what πρὸ προ before; ahead of τοῦ ο the ἐκσπασθῆναι εκσπαω wither; dry 128:6 וּ û וְ and רְאֵֽה־ rᵊʔˈē- ראה see בָנִ֥ים vānˌîm בֵּן son לְ lᵊ לְ to בָנֶ֑יךָ vānˈeʸḵā בֵּן son שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 128:6. fiant sicut faenum tectorum quod statim ut viruerit arescetLet them be as grass upon the tops of houses: which withereth before it be plucked up: 5. Let them be ashamed and turned backward, all they that hate Zion. Let them all be confounded and turned back that hate Zion: 128:5 Да постыдятся и обратятся назад все ненавидящие Сион! 128:6 γενηθήτωσαν γινομαι happen; become ὡς ως.1 as; how χόρτος χορτος grass; plant δωμάτων δωμα housetop ὃς ος who; what πρὸ προ before; ahead of τοῦ ο the ἐκσπασθῆναι εκσπαω wither; dry 128:6 וּ û וְ and רְאֵֽה־ rᵊʔˈē- ראה see בָנִ֥ים vānˌîm בֵּן son לְ lᵊ לְ to בָנֶ֑יךָ vānˈeʸḵā בֵּן son שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 128:6. fiant sicut faenum tectorum quod statim ut viruerit arescet Let them be as grass upon the tops of houses: which withereth before it be plucked up: 5. Let them be ashamed and turned backward, all they that hate Zion. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ 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 6-7. Писатель молит Бога, чтобы Он обратил врагов в засохшую траву на кровлях. На плоских крышах еврейских домов, как и теперь у жителей Востока, часто насыпался небольшой, тонкий слой земли, на котором появлялась трава, быстро выраставшая и быстро высыхавшая, которую, поэтому нельзя было жать. Пусть, как эта трава, будут обессилены враги евреев, пусть они обратятся в порошок и будут развеяны ветром. Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 Let them all be confounded and turned back that hate Zion. 6 Let them be as the grass upon the housetops, which withereth afore it groweth up: 7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. 8 Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD. The psalmist, having triumphed in the defeat of the many designs that had been laid as deep as hell to ruin the church, here concludes his psalm as Deborah did her song, So let all thy enemies perish, O Lord! Judg. v. 31. I. There are many that hate Zion, that hate Zion's God, his worship, and his worshippers, that have an antipathy to religion and religious people, that seek the ruin of both, and do what they can that God may not have a church in the world. II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be confounded and turned back with shame, as those that have not been able to bring to pass their enterprise and expectation: Let them all be confounded is as much as, They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa. li. 12. But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing. 1. It perishes quickly: It withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither. It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God. 2. It is of no use to any body; nor are they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their harvest will be a heap in the day of grief, Isa. xvii. 11. III. No wise man will pray God to bless the mowers or reapers, v. 8. Observe, 1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Ruth ii. 4, The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart. 2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with. 3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we wish them God speed, we are partakers of their evil deeds, 2 John 11. When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them. I cursed his habitation, Job v. 3. Adam Clarke: Commentary on the Bible - 1831 129:6: As the grass upon the housetops - As in the east the roofs of the houses were flat, seeds of various kinds falling upon them would naturally vegetate, though in an imperfect way; and, because of the want of proper nourishment, would necessarily dry and wither away. If grass, the mower cannot make hay of it; if corn, the reaper cannot make a sheaf of it. Let the Babylonians be like such herbage - good for nothing, and come to nothing. Withereth afore it groweth up - Before שלק shalak, it is unsheathed; i.e., before it ears, or comes to seed. Albert Barnes: Notes on the Bible - 1834 129:6: Let them be as the grass upon the housetops - The housetops, or roofs of houses, covered with sand or earth, in which seeds of grass may germinate and begin to grow, but where, as there is no depth of earth, and as the heat of the sun there would be intense, it would soon wither away. See the notes at Isa 37:27. Which withereth afore it groweth up - This, even if it has any meaning, is not the meaning of the original. The idea in the Hebrew is - and it is so rendered in the Septuagint, the Latin Vulgate, and by Luther - "which before (one) pulls it, withers." Grass would wither or dry up, of course, if it were pulled up or cut down, but the grass here spoken of withers even before this is done. It has no depth of earth to sustain it; having sprouted, and begun to grow, it soon dies - a perfect image of feebleness and desolation; of hopes begun only to be disappointed. "This morning" (says Dr. Thomson, "Land and the Book," vol. ii., p. 574) "I saw a striking illustration of this most expressive figure. To obtain a good view of the Tyropean, my guide took me to the top of a house on the brow of Zion, and the grass which had grown over the roof during the rainy season was now entirely withered and perfectly dry." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:6: as the grass: Psa 37:2, Psa 92:7; Jer 17:5, Jer 17:6; Mat 13:6 Carl Friedrich Keil and Franz Delitzsch 129:6 The poet illustrates the fate that overtakes them by means of a picture borrowed from Isaiah and worked up (Ps 37:27): they become like "grass of the housetops," etc. שׁ is a relative to יבשׁ (quod exarescit), and קדמת, priusquam, is Hebraized after מן־קדמת דּנה in Dan 6:11, or מקּדמת דּנה in Ezra 5:11. שׁלף elsewhere has the signification "to draw forth" of a sword, shoe, or arrow, which is followed by the lxx, Theodotion, and the Quinta: πρὸ τοῦ ἐκσπασθῆναι, before it is plucked. But side by side with the ἐκσπασθῆναι of the lxx we also find the reading exanthee'sai; and in this sense Jerome renders (statim ut) viruerit, Symmachus ἐκκαυλῆσαι (to shoot into a stalk), Aquila ἀνέθαλεν, the Sexta ἐκστερεῶσαι (to attain to full solidity). The Targum paraphrases שׁלף in both senses: to shoot up and to pluck off. The former signification, after which Venema interprets: antequam se evaginet vel evaginetur, i.e., antequam e vaginulis suis se evolvat et succrescat, is also advocated by Parchon, Kimchi, and Aben-Ezra. In the same sense von Ortenberg conjectures שׁחלף. Since the grass of the house-tops or roofs, if one wishes to pull it up, can be pulled up just as well when it is withered as when it is green, and since it is the most natural thing to take חציר as the subject to שׁלף, we decide in favour of the intransitive signification, "to put itself forth, to develope, shoot forth into ear." The roof-grass withers before it has put forth ears of blossoms, just because it has no deep root, and therefore cannot stand against the heat of the sun. (Note: So, too, Geiger in the Deutsche Morgenlndische Zeitschrift, xiv. 278f., according to whom Arab. slf (šlf) occurs in Saadia and Abu-Said in the signification "to be in the first maturity, to blossom," - a sense שׁלף may also have here; cf. the Talmudic שׁלופפי used of unripe dates that are still in blossom.) The poet pursues the figure of the grass of the house-tops still further. The encompassing lap or bosom (κόλπος) is called elsewhere חצן (Is 49:22; Neh 5:13); here it is חצן, like the Arabic ḥiḍn (diminutive ḥoḍein), of the same root with מחוז, a creek, in Ps 107:30. The enemies of Israel are as grass upon the house-tops, which is not garnered in; their life closes with sure destruction, the germ of which they (without any need for any rooting out) carry within themselves. The observation of Knapp, that any Western poet would have left off with Ps 129:6, is based upon the error that Ps 129:7-8 are an idle embellishment. The greeting addressed to the reapers in Ps 129:8 is taken from life; it is not denied even to heathen reapers. Similarly Boaz (Ruth 2:4) greets them with "Jahve be with you," and receivers the counter-salutation, "Jahve bless thee." Here it is the passers-by who call out to those who are harvesting: The blessing (בּרכּת) of Jahve happen to you (אליכם, (Note: Here and there עליכם is found as an error of the copyist. The Hebrew Psalter, Basel 1547, 12mo, notes it as a various reading.) as in the Aaronitish blessing), and (since "we bless you in the name of Jahve" would be a purposeless excess of politeness in the mouth of the same speakers) receive in their turn the counter-salutation: We bless you in the name of Jahve. As a contrast it follows that there is before the righteous a garnering in of that which they have sown amidst the exchange of joyful benedictory greetings. Geneva 1599 129:6 (c) Let them be as the grass [upon] the housetops, which withereth afore it groweth up: (c) The enemies who lift themselves high, and as it were approach the Sun, are consumed with the heat of God's wrath, because they are not grounded in godly humility. John Gill 129:6 Let them be as the grass upon the housetops,.... The tops of the houses in Judea were flat, and so grass grew upon them, being covered with plaster of terrace; though it was but small and weak, and being on high was exposed to the scorching sun, and soon withered (b); and Menochius says (c) he saw such roofs in the island of Corsica, flat, and having earth upon them, smoothed and pressed, on which grass grew of its own accord; but being burnt up in summertime by the sun, soon withered, as here said. But what Olaus Magnus (d) relates is somewhat extraordinary; that, in the northern Gothic countries, they feed their cattle on the tops of houses, especially in a time of siege; he describes their houses as built of stone, high and large, and covered with rafters of fir and bark of birch; upon which is laid grass earth, cut out of the fields foursquare, and sowed with barley or oats, so that their roofs look like green meadows; and that what is sown, and the grass that grows thereon, might not wither before plucked up, they very constantly and diligently water it; but in the eastern countries, which are hot, and have but little rain, grass could not retain its verdure long, as follows; which withereth afore it groweth up; to any height, the usual height of grass: or, "before it is plucked up", as the Septuagint, Vulgate Latin, and Arabic versions; and so Jarchi. And this was their usual way of gathering in their corn; and which continues to this day, as Mr. Maundrell (e) affirms, who was an eyewitness to it in many places; where they plucked it up by handfuls from the roots, leaving the most fruitful fields as naked as if nothing had grown on them; and this they did for the sake of the straw, which was generally very short, and necessary for the sustenance of cattle; to which he thinks there is here a manifest allusion; but not corn, but grass, is here spoken of. The Targum is, "before it flourisheth, an east wind cometh, blows upon it, and it is withered;'' and to the same purpose the Syriac version, "which when the wind comes upon it, it fades and withers.'' This expresses the high and elevated state and condition of wicked men, the pride and haughtiness of their hearts; yet their weakness and frailty, and the danger they are exposed unto, through the wrath and vengeance of God upon them; when they consume and wither away like grass on the housetops, and never come to the happiness they are hoping and wishing for; see Is 37:27. (b) See Shaw's Travels, p. 210, 211. (c) De Republica Heb. l. 7. c. 5. p. 666. (d) De Ritu Gent. Septent. l. 9. c. 12. (e) Journey from Aleppo to Jerusalem, p. 144. Ed. 7. John Wesley 129:6 House - tops - Which there were flat. Which - Having no deep root, never comes to maturity. And so all their designs shall be abortive.
128:6128:6: Եղիցին նոքա որպէս զխոտ տանեաց, որ մինչչեւ՛ ՚ի բուռն եկեալ էր չորացաւ[7642]։ [7642] Ոմանք.Որպէս խոտ տա՛՛... եկեալ չորացաւ։ 6 Նրանք կը լինեն տանիքի խոտի պէս, որ չորանում է դեռ չհնձած: 6 Տանիքին վրայի խոտին պէս պիտի ըլլան, Որ դեռ չփրցուած կը չորնայ։ Եղիցին նոքա որպէս խոտ տանեաց, որ մինչչեւ ի բուռն եկեալ` չորացաւ: 128:6: Եղիցին նոքա որպէս զխոտ տանեաց, որ մինչչեւ՛ ՚ի բուռն եկեալ էր չորացաւ[7642]։ [7642] Ոմանք.Որպէս խոտ տա՛՛... եկեալ չորացաւ։ 6 Նրանք կը լինեն տանիքի խոտի պէս, որ չորանում է դեռ չհնձած: 6 Տանիքին վրայի խոտին պէս պիտի ըլլան, Որ դեռ չփրցուած կը չորնայ։ zohrab-1805▾ eastern-1994▾ western am▾	128:6128:6 Да будут, как трава на кровлях, которая прежде, нежели будет исторгнута, засыхает, 128:7 οὗ ος who; what οὐκ ου not ἐπλήρωσεν πληροω fulfill; fill τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ὁ ο the θερίζων θεριζω harvest; reap καὶ και and; even τὸν ο the κόλπον κολπος bosom; bay αὐτοῦ αυτος he; him ὁ ο the τὰ ο the δράγματα δραγμα collect 128:7. de quo non implebit manum suam messor et sinum suum manipulos faciensWho with the mower filleth not his hand: nor he that gathereth sheaves his bosom. 6. Let them be as the grass upon the housetops, which withereth afore it groweth up: Let them be as the grass [upon] the housetops, which withereth afore it groweth up: 128:6 Да будут, как трава на кровлях, которая прежде, нежели будет исторгнута, засыхает, 128:7 οὗ ος who; what οὐκ ου not ἐπλήρωσεν πληροω fulfill; fill τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ὁ ο the θερίζων θεριζω harvest; reap καὶ και and; even τὸν ο the κόλπον κολπος bosom; bay αὐτοῦ αυτος he; him ὁ ο the τὰ ο the δράγματα δραγμα collect 128:7. de quo non implebit manum suam messor et sinum suum manipulos faciens Who with the mower filleth not his hand: nor he that gathereth sheaves his bosom. 6. Let them be as the grass upon the housetops, which withereth afore it groweth up: ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 129:7: Wherewith the mower filleth not his hand - It cannot be gathered and laid up for the use of cattle, as grass can that grows in the field. It is valueless for any such purpose; or, is utterly worthless. The phrase "filleth not his hand" seems to be derived from the idea of reaping, where the reaper with one hand takes hold of the grain which he reaps, and cuts it off with the sickle in the other. Nor he that bindeth sheaves - The man who gathers in the harvest. This was commonly performed by a different person from the reaper. His bosom - This word would commonly refer to the bosom of the garment, in which tilings were carried; or that part above the girdle. It may be used here, however, in a larger sense - since it is incongruous to suppose that sheaves of grain would be carried thus - as meaning simply that one who gathered the sheaves would usually convey them in his arms, folding them to his bosom. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:7: he that bindeth: Psa 126:6; Isa 17:10, Isa 17:11; Hos 8:7; Gal 6:8 John Gill 129:7 Wherewith the mower filleth not his hand,.... Such grass never rises high enough to be mowed, nor is of that account to have such pains taken with it; nor the quantity so large as to fill a mower's hand, and carry it away in his arms; nor he that bindeth sheaves his bosom; when corn is mowed or reaped, the binders come and gather it up in their arms, and bind it in sheaves, and then bring it into the barn; but nothing of this kind is done with grass on the housetops. This represents the insignificancy and worthlessness of wicked men; who, when the harvest comes, the end of the world, will not be gathered in by the reapers, the angels, into Christ's garner into heaven as the wheat, the righteous will; but like the tares and chaff will be cast into unquenchable fire, Mt 3:12.
128:7128:7: Ուստի ո՛չ ելից զբուռն ի՛ւր հնձօղն, եւ ո՛չ զգիրկս իւր որ զորա՛յն ժողովէր։ 7 Դրանով հնձուորն իր բուռը չի լցնի, ոչ էլ խուրձ կապողն՝ իր գիրկը: 7 Հնձողը չի կրնար իր ձեռքը լեցնել անոր, Ոչ ալ խուրձ կապողը՝ իր գոգը։ ուստի ոչ ելից զբուռն իւր հնձօղն, եւ ոչ զգիրկս իւր` որ զորայն ժողովէր: 128:7: Ուստի ո՛չ ելից զբուռն ի՛ւր հնձօղն, եւ ո՛չ զգիրկս իւր որ զորա՛յն ժողովէր։ 7 Դրանով հնձուորն իր բուռը չի լցնի, ոչ էլ խուրձ կապողն՝ իր գիրկը: 7 Հնձողը չի կրնար իր ձեռքը լեցնել անոր, Ոչ ալ խուրձ կապողը՝ իր գոգը։ zohrab-1805▾ eastern-1994▾ western am▾	128:7128:7 которою жнец не наполнит руки своей, и вяжущий снопы горсти своей; 128:8 καὶ και and; even οὐκ ου not εἶπαν επω say; speak οἱ ο the παράγοντες παραγω head along; head aside εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you εὐλογήκαμεν ευλογεω commend; acclaim ὑμᾶς υμας you ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master 128:8. de quo non dixerunt transeuntes benedictio Domini super vos benediximus vobis in nomine DominiAnd they that passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord. 7. Wherewith the reaper filleth not his hand, nor he that bindeth sheaves his bosom. Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom: 128:7 которою жнец не наполнит руки своей, и вяжущий снопы горсти своей; 128:8 καὶ και and; even οὐκ ου not εἶπαν επω say; speak οἱ ο the παράγοντες παραγω head along; head aside εὐλογία ευλογια commendation; acclamation κυρίου κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you εὐλογήκαμεν ευλογεω commend; acclaim ὑμᾶς υμας you ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master 128:8. de quo non dixerunt transeuntes benedictio Domini super vos benediximus vobis in nomine Domini And they that passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord. 7. Wherewith the reaper filleth not his hand, nor he that bindeth sheaves his bosom. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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 8. Каждому работающему обычно говорят пожелания успеха его трудам. Пусть деятельность врагов еврейского народа будет настолько неудачна, что никто не выразит им пожеланий и благословений от Господа. Adam Clarke: Commentary on the Bible - 1831 129:8: Neither do they which go by say - There is a reference here to the salutations which were given and returned by the reapers in the time of the harvest. We find that it was customary, when the master came to them into the field, to say unto the reapers, The Lord be with you! and for them to answer, The Lord bless thee! Rut 2:4. Let their land become desolate, so that no harvest shall ever more appear in it. No interchange of benedictions between owners and reapers. This has literally taken place: Babylon is utterly destroyed; no harvests grow near the place where it stood. Albert Barnes: Notes on the Bible - 1834 129:8: Neither do they which go by say, The blessing of the Lord,... - As in a harvest-field, where persons passing by express their joy and gratitude that their neighbors are reaping an abundant harvest. The phrase "The blessing of the Lord be upon you," was expressive of good wishes; of pious congratulation; of a hope of success and prosperity; as when we say, "God be with you;" or, "God bless you." The meaning here is, that such language would never be used in reference to the grass or grain growing on the house-top, since it would never justify a wish of that kind: it would be ridiculous and absurd to apply such language to anyone who should be found gathering up that dry; and withered, and worthless grass. So the psalmist prays that it may be in regard to all who hate Zion Psa 129:5, that they may have no such prosperity as would be represented by a growth of luxuriant and abundant grain; no such prosperity as would be denoted by the reaper and the binder of sheaves gathering in such a harvest; no such prosperity as would be indicated by the cheerful greeting and congratulation of neighors who express their gratification and their joy at the rich and abundant harvest which has crowned the labors of their friend, by the prayer that God would bless him. We bless you in the name of the Lord - Still the language of pious joy and gratification addressed by his neighbors to him who was reaping his harvest. All this is simply language drawn from common life, uttering a prayer that the enemies of Zion might be "confounded and turned back" Psa 129:5; a prayer that they might not be successful in their endeavors to destroy the Church. Such a prayer cannot but be regarded as proper and right. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 129:8: The blessing: Psa 118:26; Rut 2:4 Geneva 1599 129:8 (d) Neither do they which go by say, The blessing of the LORD [be] upon you: we bless you in the name of the LORD. (d) That is, the wicked will perish, and none will pass for them. John Gill 129:8 Neither do they which go by say, the blessing of the Lord be upon you,.... As was usual with passengers, when they went by where mowers, and reapers, and binders, were at work in the field in harvest time; who used to wish the presence and blessing of God with them, and upon their labours; and who returned the salutation, as may be seen in Boaz and his reapers, Ruth 2:4; we bless you in the name of the Lord; which is either a continuation of the blessing of the passengers, or the answer of the reapers to them; so the Targum, "nor do they answer them, "we bless you",'' &c. The sense is, that those wicked men would have no blessing on them, from God nor men; that no God speed would be wished them; but that they were like the earth, that is covered with briers and thorns; which is nigh unto cursing, and its end to be burned. John Wesley 129:8 The blessing - Which was an usual salutation given by passengers to reapers: so the meaning is, it never continues 'till the harvest comes.
128:8128:8: Ո՛չ ասացին ամենեքեան ոյք անցանէին առ նոքօք, թէ օրհնութիւն Տեառն ընդ ձե՛զ է, եւ օրհնեցա՛ք զձեզ ՚ի տանէ Տեառն[7643]։ Տունք. ը̃։[7643] Ոմանք.Զձեզ յանուանէ Տեառն։ 8 Նրանց կողքից անցնողները չեն ասի՝ «Տիրոջ օրհնութիւնը ձեզ վրայ լինի, եւ օրհնեալ լինէք Տիրոջ անունով»: Ի ԽՈՐՈՑ ՍՐՏԻ 8 Անցնողները չեն ըսեր.«Տէրոջը օրհնութիւնը ձեր վրայ ըլլայ Ու ձեզ Տէրոջը անունովը կ’օրհնենք»։ Ոչ ասացին ամենեքեան ոյք անցանէին առ նոքօք, թէ` Օրհնութիւն Տեառն ընդ ձեզ, եւ օրհնեցաք զձեզ յանուանէ Տեառն: 128:8: Ո՛չ ասացին ամենեքեան ոյք անցանէին առ նոքօք, թէ օրհնութիւն Տեառն ընդ ձե՛զ է, եւ օրհնեցա՛ք զձեզ ՚ի տանէ Տեառն[7643]։ Տունք. ը̃։ [7643] Ոմանք.Զձեզ յանուանէ Տեառն։ 8 Նրանց կողքից անցնողները չեն ասի՝ «Տիրոջ օրհնութիւնը ձեզ վրայ լինի, եւ օրհնեալ լինէք Տիրոջ անունով»: Ի ԽՈՐՈՑ ՍՐՏԻ 8 Անցնողները չեն ըսեր.«Տէրոջը օրհնութիւնը ձեր վրայ ըլլայ Ու ձեզ Տէրոջը անունովը կ’օրհնենք»։ zohrab-1805▾ eastern-1994▾ western am▾	128:8128:8 и проходящие мимо не скажут: > 8. Neither do they which go by say, The blessing of the LORD be upon you; we bless you in the name of the LORD. Neither do they which go by say, The blessing of the LORD [be] upon you: we bless you in the name of the LORD: 128:8 и проходящие мимо не скажут: <<благословение Господне на вас; благословляем вас именем Господним!>> 8. Neither do they which go by say, The blessing of the LORD be upon you; we bless you in the name of the LORD. ru▾ erva_1895▾

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