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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 Этот псалом - тоже молитва к Богу евреев, находящихся в плену, из которого они жаждали освобождения и об этом усердно молили Господа. Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, ver. 1, 2. II. His repentance before God, ver. 3, 4. III. His attendance upon God, ver. 5, 6. IV. His expectations from God, ver. 7, 8. And, as in water face answers to face, so does the heart of one humble penitent to another. Adam Clarke: Commentary on the Bible - 1831 The prayer of a penitent to God, with confession of sin, Psa 130:1-3. Confidence in God's mercy, and waiting upon him, Psa 130:4-6. Israel is encouraged to hope in the Lord, because of his willingness to save, Psa 130:7, Psa 130:8. This Psalm has no title nor author's name, either in the Hebrew, or in any of the Versions; though the Syriac says it was spoken of Nehemiah the priest. It was most probably composed during the captivity; and contains the complaint of the afflicted Jews, with their hopes of the remission of those sins which were the cause of their sufferings, and their restoration from captivity to their own land. This is one of those called penitential Psalms. Albert Barnes: Notes on the Bible - 1834 130:0: This psalm also is entitled "A Song of Degrees." See the notes at Introduction to Psa 120:1-7. The author and the occasion on which it was composed are unknown, as is also the reason why it was included in this group of psalms. The language of the psalm seems to be that of an individual; but most interpreters suppose that it is an individual speaking in the name of the nation, and representing its calamities and its penitence. Some have imagined that the person represented as speaking in Psa 130:7-8, is a different individual from the one speaking in the other part of the psalm, but there seems to be no ground for this opinion. It is commonly supposed that the psalm had reference to the state of the Jews in the Babylonian captivity, but there is no necessity for limiting it to that period, if indeed it has any reference to the people of Israel. There were many occasions in their history when the language of the psalm would not be less appropriate than at that time. But there is no necessity at all for supposing that it refers to the nation as such. It may be the language of an individual, mourning over his sins, and pleading for mercy, expressing deep conviction of sin, and humble trust in God as the only hope for a convinced, condemned, and penitent sinner. As such, it would represent what has occurred in thousands of cases when sinners have been brought to conviction of sin, and have cried for mercy. Understood in this manner, it is one of the most instructive and touching of the psalms. I know of no reason why it may not be so regarded. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 130:1, The psalmist professes his hope in prayer; Psa 130:5, and his patience in hope; Psa 130:7, He exhorts Israel to trust in God. Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1 titles Psa 129:1 titles Carl Friedrich Keil and Franz Delitzsch De Profundis Luther, being once asked which were the best Psalms, replied, Psalmi Paulini; and when his companions at table pressed him to say which these were, he answered: Ps 32:1-11; Ps 51; Ps 130:1-8, and Ps 143:1-12. In fact in Ps 130:1-8 the condemnability of the natural man, the freeness of mercy, and the spiritual nature of redemption are expressed in a manner thoroughly Pauline. It is the sixth among the seven Psalmi poenitentiales (Ps 6:1-10, Ps 32:1-11, Ps 38, Ps 51, Ps 102, Ps 130:1-8, Ps 143:1-12). Even the chronicler had this Psalm before him in the present classification, which puts it near to Ps 132; for the independent addition with which he enriches Solomon's prayer at the dedication of the Temple, 2Chron 6:40-42, is compiled out of passages of Ps 130:1-8 (Ps 130:2, cf. the divine response, 2Chron 7:15) and Ps 132 (Ps 132:8, Ps 132:16, Ps 132:10). The mutual relation of Ps 130:1-8 to Ps 86 has been already noticed there. The two Psalms are first attempts at adding a third, Adonajic style to the Jehovic and Elohimic Psalm-style. There Adonaj is repeated seven times, and three times in this Psalm. There are also other indications that the writer of Ps 130:1-8 was acquainted with that Ps 86 (compare Ps 130:2, שׁמעה בקולי, with Ps 86:6, והקשׁיבה בּקול; Ps 130:2, לקול תּחנוּני, with Ps 86:6, בּקול תּחנוּנותי; Ps 130:4, עמּך הסּליחה, with Ps 86:5, וסלּח; Ps 130:8, החסד עם ה/ הח, with Ps 86:5, Ps 86:15, רב־חסד). The fact that קשּׁוּב (after the form שׁכּוּל), occurs besides only in those dependent passages of the chronicler, and קשּׁב only in Neh 1:6, Neh 1:11, as סליחה besides only in Dan 9:9; Neh 9:17, brings our Psalm down into a later period of the language; and moreover Ps 86 is not Davidic. John Gill INTRODUCTION TO PSALM 130 A Song of degrees. This psalm is by some thought to have been written by David either when persecuted by Saul, and in great distress, and fearful he should perish by him; or else when in great distress of mind because of sin, after the affair of Bathsheba; and it is reckoned therefore among the penitential psalms. Though others think it was written by Ezra, or some other godly person in the captivity; and Aben Ezra and R. Obadiah interpret it of Israel in captivity. The Syriac inscription is, "one of the psalms of ascension: it is said concerning Nehemiah the priest (or rather the prince or governor, since Nehemiah was no priest); and it intimates in it the prayer of the martyrs.'' Tit may be applied to any person in distress, outward or inward; applying to God for help and deliverance, for pardoning grace and mercy; encouraging himself and others to hope for it.
129:1129:1: Օրհնութիւնք Աշտիճանաց. ՃԻԹ։ 1 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Խորութիւններից քեզ կանչեցի, Տէ՛ր: Աստիճաններուն երգը Օրհնութիւնք աստիճանաց: 129:1: Օրհնութիւնք Աշտիճանաց. ՃԻԹ։ 1 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Խորութիւններից քեզ կանչեցի, Տէ՛ր: Աստիճաններուն երգը zohrab-1805▾ eastern-1994▾ western am▾	129:0129:0 Песнь восхождения. 129:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἐκ εκ from; out of βαθέων βαθυς deep ἐκέκραξά κραζω cry σε σε.1 you κύριε κυριος lord; master 129:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent רַ֭בַּת ˈrabbaṯ רַב much צְרָר֣וּנִי ṣᵊrārˈûnî צרר be hostile מִ mi מִן from נְּעוּרַ֑י nnᵊʕûrˈay נְעוּרִים youth יֹֽאמַר־ yˈōmar- אמר say נָ֝א ˈnā נָא yeah יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 129:1. canticum graduum de profundis clamavi ad te DomineA gradual canticle. Out of the depths I have cried to thee, O Lord: A Song of Ascents. KJV Chapter [130] A Song of degrees: 129:0 Песнь восхождения. 129:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἐκ εκ from; out of βαθέων βαθυς deep ἐκέκραξά κραζω cry σε σε.1 you κύριε κυριος lord; master 129:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent רַ֭בַּת ˈrabbaṯ רַב much צְרָר֣וּנִי ṣᵊrārˈûnî צרר be hostile מִ mi מִן from נְּעוּרַ֑י nnᵊʕûrˈay נְעוּרִים youth יֹֽאמַר־ yˈōmar- אמר say נָ֝א ˈnā נָא yeah יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 129:1. canticum graduum de profundis clamavi ad te Domine A gradual canticle. Out of the depths I have cried to thee, O Lord: A Song of Ascents. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Из глубины" - разумеется бедствий плена и отвержения от Бога, выражением чего он и являлся. Adam Clarke: Commentary on the Bible - 1831 130:1: Out of the depths - The captives in Babylon represent their condition like those who are in a prison - an abyss or deep ditch, ready to be swallowed up. Albert Barnes: Notes on the Bible - 1834 130:1: Out of the depths - The word rendered "depths" is from a verb - עמק ‛ â maq - which means to be deep; then, to be unsearchable; then, to make deep; and it would apply to anything low, deep, or profound, as the ocean, a pit, or a valley. The word used here occurs elsewhere only in the following places: Psa 69:2, Psa 69:14, where it is rendered "deep," applied to waters; and Isa 51:10; Eze 27:34, where it is rendered "depths." The word, as used here, would be applicable to deep affliction, dejection, or distress. It would be applicable (a) to affliction - the depths of sorrow from loss of friends, property, or bodily suffering; (b) sin - the depths into which the soul is plunged under the consciousness of guilt; (c) mental trouble - low spirits - melancholy - darkness of mind - loss of comfort in religion - powerful temptation - disappointment - the anguish caused by ingratitude - or sadness of heart in view of the crimes and the sorrows of people - or grief at the coldness, the hardness, the insensibility of our friends to their spiritual condition. From all these depths of sorrow it is our privilege to call upon the Lord; in those depths of sorrow it is proper thus to implore his help. Often he brings us into these "depths" that we may be led to call upon him; always when we are brought there, we should call upon him. Have I cried unto thee, O Lord - Or rather, "do I now invoke thee," or call earnestly upon thee. The language does not refer so much to the past as the present. I now cry for mercy; I now implore thy blessing. The condition is that of one who in deep sorrow, or under deep conviction for sin, pleads earnestly that God would have compassion on him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:1: Out of: Psa 18:4-6, Psa 18:16, Psa 25:16-18, Psa 40:2, Psa 42:7, Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 71:20, Psa 88:6, Psa 88:7; Psa 116:3, Psa 116:4; Lam 3:53-55; Jon 2:2-4; Heb 5:7 Carl Friedrich Keil and Franz Delitzsch 130:1 The depths (מעמקּים) are not the depths of the soul, but the deep outward and inward distress in which the poet is sunk as in deep waters (Ps 69:3, Ps 69:15). Out of these depths he cries to the God of salvation, and importunately prays Him who rules all things and can do all things to grant him a compliant hearing (שׁמע בּ, Gen 21:12; Gen 26:13; Gen 30:6, and other passages). God heard indeed even in Himself, as being the omniscient One, the softest and most secret as well as the loudest utterance; but, as Hilary observes, fides officium suum exsequitur, ut Dei auditionem roget, ut qui per naturam suam audit per orantis precem dignetur audire. In this sense the poet prays that His ears may be turned קשּׁבות (duller collateral form of קשּׁב, to be in the condition of arrectae aures), with strained attention, to his loud and urgent petition (Ps 28:2). His life hangs upon the thread of the divine compassion. If God preserves iniquities, who can stand before Him?! He preserves them (שׁמר) when He puts them down to one (Ps 32:2) and keeps them in remembrance (Gen 37:11), or, as it is figuratively expressed in Job 14:17, sealed up as it were in custody in order to punish them when the measure is full. The inevitable consequence of this is the destruction of the sinner, for nothing can stand against the punitive justice of God (Nahum 1:6; Mal 3:2; Ezra 9:15). If God should show Himself as Jāh, (Note: Eusebius on Ps 68 (67):5 observes that the Logos is called Ἴα as μορφὴν δούλον λαβὼν καὶ τάς ἀκτῖνας τῆς ἑαυτοῦ θεότητος συστείλας καὶ ὥσπερ καταδὺς ἐν τῷ σώματι. There is a similar passage in Vicentius Ciconia (1567), which we introduced into our larger Commentary on the Psalms (1859-60).) no creature would be able to stand before Him, who is Adonaj, and can therefore carry out His judicial will or purpose (Is 51:16). He does not, however, act thus. He does not proceed according to the legal stringency of recompensative justice. This thought, which fills up the pause after the question, but is not directly expressed, is confirmed by the following כּי, which therefore, as in Job 22:2; Job 31:18; Job 39:14; Is 28:28 (cf. Eccles 5:6), introduces the opposite. With the Lord is the willingness to forgive (הסּליחה), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g., Ps 79:9), for His Name's sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. Ps 51:6), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing "forgiveness" upon him in the plenitude of absolutely free grace. Geneva 1599 130:1 "A Song of degrees." Out of the (a) depths have I cried unto thee, O LORD. (a) Being in great distress and sorrow. John Gill 130:1 Out of the depths have I cried unto thee, O Lord. Out of deep waters, out of the depths of the sea; not literally, as Jonah, who really was there, and from thence cried unto the Lord, Jon 2:2; but figuratively; meaning that he had been in the depths of sin, or brought into a low estate by it, as all men are: they are brought into debt by it, and so to a prison, the prison of the law, to be under its sentence of curse and condemnation; to a ditch, a horrible pit, a pit wherein is no water, and out of which men cannot extricate themselves; to a dunghill, to the most extrem poverty and beggary; to a dungeon, a state of thraldom, bondage, and captivity; into an hopeless and helpless condition. The depths the psalmist was now in were a deep sense of sin, under which he lay, and which brought him low; as every man is low in his own eyes, when he has a thorough sense of sin; then he sees himself unworthy of any favour from God, deserving of his wrath and displeasure; as a polluted guilty creature, loathsome and abominable; as wretched and undone in himself; as the chief of sinners, more brutish than any man, and as a beast before the Lord: but then, though the psalmist was in the depths of distress for sin, yet not in the depths of despair; he cried to God, he hoped in him, and believed there was pardon with him: or he might be in the depths of afflictions; which are sometimes, because of the greatness of them, compared to deep waters; to the deep waters of the sea, which threaten to overflow and overwhelm, but shall not; see Ps 42:7; and in such circumstances the psalmist cried to God for help and deliverance; not to man, whose help is vain; but to God, who is able to save, and is a present help in time of need. Theodoret understands this of the psalmist's crying to God from the bottom of his heart, in the sincerity of his soul; and so his cry is opposed to feigned and hypocritical prayers. Robert Jamieson, A. R. Fausset and David Brown 130:1 The penitent sinner's hope is in God's mercy only. (Ps 130:1-8) depths--for great distress (Ps 40:2; Ps 69:3).
129:2129:1: ՚Ի խորոց կարդացի առ քեզ Տէր, 129:2: Տէր լո՛ւր ձայնի իմում։ Եղիցին ակա՛նջք քո, լսել զձայն աղօթից իմոց[7644]։ [7644] Ոմանք.՚Ի լսել զձայն աղօ՛՛։ Ուր Ոսկան.Հայիլ ՚ի ձայն աղօ՛՛։ 2 Տէ՛ր, լսի՛ր իմ ձայնը, թող քո ականջները լսեն ձայնն իմ աղօթքի: [130:1] Խորունկ տեղերէն քեզի կանչեցի, ո՛վ Տէր։[2] Ո՛վ Տէր, իմ ձայնս լսէ։Քու ականջներդ թող մտիկ ընեն իմ աղօթքիս ձայնին։ Ի խորոց կարդացի առ քեզ, Տէր. Տէր, լուր ձայնի իմում. եղիցին ականջք քո, ի լսել զձայն աղօթից իմոց: 129:1: ՚Ի խորոց կարդացի առ քեզ Տէր, 129:2: Տէր լո՛ւր ձայնի իմում։ Եղիցին ակա՛նջք քո, լսել զձայն աղօթից իմոց[7644]։ [7644] Ոմանք.՚Ի լսել զձայն աղօ՛՛։ Ուր Ոսկան.Հայիլ ՚ի ձայն աղօ՛՛։ 2 Տէ՛ր, լսի՛ր իմ ձայնը, թող քո ականջները լսեն ձայնն իմ աղօթքի: [130:1] Խորունկ տեղերէն քեզի կանչեցի, ո՛վ Տէր։ [2] Ո՛վ Տէր, իմ ձայնս լսէ։Քու ականջներդ թող մտիկ ընեն իմ աղօթքիս ձայնին։ zohrab-1805▾ eastern-1994▾ western am▾	129:1129:1 Из глубины взываю к Тебе, Господи.[129:2] Господи! услышь голос мой. Да будут уши Твои внимательны к голосу молений моих. 129:2 κύριε κυριος lord; master εἰσάκουσον εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine γενηθήτω γινομαι happen; become τὰ ο the ὦτά ους ear σου σου of you; your προσέχοντα προσεχω pay attention; beware εἰς εις into; for τὴν ο the φωνὴν φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 129:2 רַ֭בַּת ˈrabbaṯ רַב much צְרָר֣וּנִי ṣᵊrārˈûnî צרר be hostile מִ mi מִן from נְּעוּרָ֑י nnᵊʕûrˈāy נְעוּרִים youth גַּ֝ם ˈgam גַּם even לֹא־ lō- לֹא not יָ֥כְלוּ yˌāḵᵊlû יכל be able לִֽי׃ lˈî לְ to 129:2. Domine exaudi vocem meam fiant aures tuae intendentes ad vocem deprecationis meaeLord, hear my voice. Let thy ears be attentive to the voice of my supplication. 1. Out of the depths have I cried unto thee, O LORD. Out of the depths have I cried unto thee, O LORD. [2] Lord, hear my voice: let thine ears be attentive to the voice of my supplications: 129:1 Из глубины взываю к Тебе, Господи. [129:2] Господи! услышь голос мой. Да будут уши Твои внимательны к голосу молений моих. 129:2 κύριε κυριος lord; master εἰσάκουσον εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine γενηθήτω γινομαι happen; become τὰ ο the ὦτά ους ear σου σου of you; your προσέχοντα προσεχω pay attention; beware εἰς εις into; for τὴν ο the φωνὴν φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 129:2 רַ֭בַּת ˈrabbaṯ רַב much צְרָר֣וּנִי ṣᵊrārˈûnî צרר be hostile מִ mi מִן from נְּעוּרָ֑י nnᵊʕûrˈāy נְעוּרִים youth גַּ֝ם ˈgam גַּם even לֹא־ lō- לֹא not יָ֥כְלוּ yˌāḵᵊlû יכל be able לִֽי׃ lˈî לְ to 129:2. Domine exaudi vocem meam fiant aures tuae intendentes ad vocem deprecationis meae Lord, hear my voice. Let thy ears be attentive to the voice of my supplication. 1. Out of the depths have I cried unto thee, O LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 God's Regard to His Church. 1 Out of the depths have I cried unto thee, O LORD. 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared. In these verses we are taught, I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, v. 1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps. xl. 1, 2. II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (v. 2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications. III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (v. 3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath. IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared--in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos. iii. 5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear. Adam Clarke: Commentary on the Bible - 1831 130:2: Lord, hear my voice - They could have no helper but God, and to him they earnestly seek for relief. Albert Barnes: Notes on the Bible - 1834 130:2: Lord, hear my voice - This is the prayer; this is what he cried. It is the language of earnest pleading. Let thine ears be attentive to the voice of my supplications - Do not turn away from me; do not disregard my cry. See the notes at Psa 5:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:2: let thine ears: Psa 5:1, Psa 5:2, Psa 17:1, Psa 55:1, Psa 55:2, Psa 61:1, Psa 61:2; Ch2 6:40; Neh 1:6, Neh 1:11; Isa 37:17; Dan 9:17-19 John Gill 130:2 Lord, hear my voice,.... His prayer, which was vocal: God is a God hearing prayer; sometimes his people think he does not hear them; but he always does, and in his own time answers; for to hear prayer with him is to answer it; which he does likewise in his own way as well as time; and not always in the way and at the time his people would have him; let thine ears be attentive to the voice of my supplications; his prayers put up in an humble suppliant manner, for grace and mercy; not pleading merit and righteousness: these he desires God would hearken to and hear, listen unto, bow and incline his ears, as he is sometimes said to do; which is a wonderful instance of his condescension.
129:3129:3: Թէ զանօրէնութիւնս իմ պահես Տէր Տէր, ո՛ կարէ կալ առաջի քո[7645]. [7645] Ոմանք.Թէ զանօրէնութիւնս իմ քննես Տէր Տէր, իսկ ո՛ կարէ կալ։ 3 Եթէ անօրէնութիւններս քննես, Տէ՛ր, ո՞վ կարող է կանգնել քո առջեւ, Տէ՛ր, 3 Ո՛վ Տէր, եթէ անօրէնութիւնները յիշելու ըլլաս, Տէ՛ր, ո՞վ կրնայ կենալ։ Թէ զանօրէնութիւնս իմ քննես, Տէր, Տէր, իսկ ո՞ կարէ կալ առաջի քո: 129:3: Թէ զանօրէնութիւնս իմ պահես Տէր Տէր, ո՛ կարէ կալ առաջի քո[7645]. [7645] Ոմանք.Թէ զանօրէնութիւնս իմ քննես Տէր Տէր, իսկ ո՛ կարէ կալ։ 3 Եթէ անօրէնութիւններս քննես, Տէ՛ր, ո՞վ կարող է կանգնել քո առջեւ, Տէ՛ր, 3 Ո՛վ Տէր, եթէ անօրէնութիւնները յիշելու ըլլաս, Տէ՛ր, ո՞վ կրնայ կենալ։ zohrab-1805▾ eastern-1994▾ western am▾	129:3129:3 Если Ты, Господи, будешь замечать беззакония, Господи! кто устоит? 129:3 ἐὰν εαν and if; unless ἀνομίας ανομια lawlessness παρατηρήσῃ παρατηρεω keep watch; observe κύριε κυριος lord; master κύριε κυριος lord; master τίς τις.1 who?; what? ὑποστήσεται υφιστημι lay down 129:3 עַל־ ʕal- עַל upon גַּ֭בִּי ˈgabbî גַּב curve חָרְשׁ֣וּ ḥārᵊšˈû חרשׁ plough חֹרְשִׁ֑ים ḥōrᵊšˈîm חרשׁ plough הֶ֝אֱרִ֗יכוּ ˈheʔᵉrˈîḵû ארך be long לְל lᵊ לְ to מַעֲנִיתָֽםמענותם maʕᵃnîṯˈām מַעֲנִית [uncertain] 129:3. si iniquitates observabis Domine Domine quis sustinebitIf thou, O Lord, wilt mark iniquities: Lord, who shall stand it. 2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand: 129:3 Если Ты, Господи, будешь замечать беззакония, Господи! кто устоит? 129:3 ἐὰν εαν and if; unless ἀνομίας ανομια lawlessness παρατηρήσῃ παρατηρεω keep watch; observe κύριε κυριος lord; master κύριε κυριος lord; master τίς τις.1 who?; what? ὑποστήσεται υφιστημι lay down 129:3 עַל־ ʕal- עַל upon גַּ֭בִּי ˈgabbî גַּב curve חָרְשׁ֣וּ ḥārᵊšˈû חרשׁ plough חֹרְשִׁ֑ים ḥōrᵊšˈîm חרשׁ plough הֶ֝אֱרִ֗יכוּ ˈheʔᵉrˈîḵû ארך be long לְל lᵊ לְ to מַעֲנִיתָֽםמענותם maʕᵃnîṯˈām מַעֲנִית [uncertain] 129:3. si iniquitates observabis Domine Domine quis sustinebit If thou, O Lord, wilt mark iniquities: Lord, who shall stand it. 2. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 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 3. Пленники просят от Бога снисхождения к своим грехам. Нет на земле ни одного человека безгрешного; если бы Господь стал карать каждого за совершенный им поступок, то никто не избежал бы Его осуждения ("если ты, Господи, будешь замечать беззакония, кто устоит?"). Но Господь может очистить от грехов и потом помиловать, о чем и молит писатель (4: ст.). Adam Clarke: Commentary on the Bible - 1831 130:3: If thou - shouldest mark iniquities - If thou shouldst set down every deviation in thought, word, and deed from thy holy law; and if thou shouldst call us into judgment for all our infidelities, both of heart and life; O Lord, who could stand? Who could stand such a trial, and who could stand acquitted in the judgment? This is a most solemn saying; and if we had not the doctrine that is in the next verse, who could be saved? Albert Barnes: Notes on the Bible - 1834 130:3: If thou, Lord, shouldest mark iniquities - If thou shouldst observe, note, attend to, regard all the evil that I have done. The Hebrew word means properly to keep, to watch, to guard. The word, as used here, refers to that kind of vigilance or watchfulness which one is expected to manifest who is on guard; who keeps watch in a city or camp by night. The idea is, If God should thus look with a scrutinizing eye; if he should try to see all that he could see; if he should suffer nothing to escape his observation; if he should deal with us exactly as we are; if he should overlook nothing, forgive nothing, we could have no hope. Who shall stand? - Who shall stand upright? Who could stand before thee? Who could hope to be acquitted? This implies (1) that the petitioner was conscious of guilt, or knew that he was a sinner; (2) that he felt there was a depth of depravity in his heart which God could see, but which he did not - as every man must be certain that there is in his own soul; (3) that God had the power of bringing that to light if he chose to do it, so that the guilty man would be entirely overwhelmed; (4) that he who urged the prayer rested his only hope on the fact that God would not mark iniquity; would not develop what was in him; would not judge him by what he saw in his heart; but would deal with him otherwise, and show him mercy and compassion. Every man must feel that if God should "mark iniquity" as it is - if he should judge us as we are - we could have no hope. It is only on the ground that we may be forgiven, that we eau hope to come before him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:3: shouldest mark: Psa 143:2; Job 9:2, Job 9:3, Job 9:20, Job 10:14, Job 15:14; Isa 53:6; Joh 8:7-9; Rom 3:20-24 Geneva 1599 130:3 If thou, LORD, shouldest mark iniquities, O Lord, (b) who shall stand? (b) He declares that we cannot be just before God but by forgiveness of sins. John Gill 130:3 If thou, Lord, shouldest mark iniquities,.... Or "observe" (f) them. Not but that God does observe the sins of men: he sees all the evil actions of bad men done in the dark, which cannot hide them from him; and all the iniquities of good men, so as to correct and chastise for them, but not with his eye of vindictive justice. Or "keep" (g) them; should he keep a watchful eye over them, make strict inspection into them, enter into a critical examination of them, and of all their aggravated circumstances; should he keep them in mind and memory, retain them in the book of his remembrance; should he lay them up, and keep them sealed among his stores, in order to be brought to light, and brought out as charges another day, and to the condemnation of men; should he set them before him in the light of his countenance, and not cast them behind his back and into the depths of the sea; should he visit for them in a way of wrath, or enter into judgment on account of them, with men in their own persons; demanding satisfaction for them at their own hands, without any regard to the sacrifice and satisfaction of his Son; all a man's righteousness, repentance, humiliation and tears, would stand him in no stead, would not answer for him, or atone for his sins; still his iniquities would remain marked before God; the consequence of which would be eternal damnation, Jer 2:22; O Lord, who shall stand? Not one; since all are sinners. The Arabic version adds, "before thee"; in his presence; in the house and courts of God, there to minister before him; to pray and praise, to preach and hear: or at his bar hereafter, with any boldness and confidence; so as to litigate the point with him in his court of judicature, before angels and men, and so as to carry the cause; the wicked shall not stand in judgment, Ps 1:5. Or who can stand before his vindictive justice, or bear his wrath and vengeance? No one can. See Nahum 1:6, Mal 3:2. (f) "observaveris", V. L. Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator, Michaelis. (g) "Serves", Cocceius; "servaveris", Muis. John Wesley 130:3 Mark - Observe them accurately and punish them as they deserve. Stand - At thy tribunal. Robert Jamieson, A. R. Fausset and David Brown 130:3 shouldest mark--or, "take strict account" (Job 10:14; Job 14:16), implying a confession of the existence of sin. who shall stand-- (Ps 1:6). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Rev_ 6:15-16). The question implies a negative, which is thus more strongly stated.
129:4129:4: զի ՚ի քէն է քաւութիւն։ Վասն անուան քոյ համբերի Տէր, 4 քանզի քեզնից է գալիս քաւութիւնը: 4 Բայց քու քովդ է թողութիւնը, Որպէս զի քեզմէ վախնան։ Զի ի քէն է քաւութիւն. ^[768]վասն անուան քո համբերի, Տէր: 129:4: զի ՚ի քէն է քաւութիւն։ Վասն անուան քոյ համբերի Տէր, 4 քանզի քեզնից է գալիս քաւութիւնը: 4 Բայց քու քովդ է թողութիւնը, Որպէս զի քեզմէ վախնան։ zohrab-1805▾ eastern-1994▾ western am▾	129:4129:4 Но у Тебя прощение, да благоговеют пред Тобою. 129:4 ὅτι οτι since; that παρὰ παρα from; by σοὶ σοι you ὁ ο the ἱλασμός ιλασμος appeasement ἐστιν ειμι be 129:4 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צַדִּ֑יק ṣaddˈîq צַדִּיק just קִ֝צֵּ֗ץ ˈqiṣṣˈēṣ קצץ cut עֲבֹ֣ות ʕᵃvˈôṯ עֲבֹת rope רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty 129:4. quia tecum est propitiatio cum terribilis sis sustinui Dominum sustinuit anima mea et verbum eius expectaviFor with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word: 3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But [there is] forgiveness with thee, that thou mayest be feared: 129:4 Но у Тебя прощение, да благоговеют пред Тобою. 129:4 ὅτι οτι since; that παρὰ παρα from; by σοὶ σοι you ὁ ο the ἱλασμός ιλασμος appeasement ἐστιν ειμι be 129:4 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צַדִּ֑יק ṣaddˈîq צַדִּיק just קִ֝צֵּ֗ץ ˈqiṣṣˈēṣ קצץ cut עֲבֹ֣ות ʕᵃvˈôṯ עֲבֹת rope רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty 129:4. quia tecum est propitiatio cum terribilis sis sustinui Dominum sustinuit anima mea et verbum eius expectavi For with thee there is merciful forgiveness: and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word: 3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 130:4: But there is forgiveness with thee - Thou canst forgive; mercy belongs to thee, as well as judgment. The doctrine here is the doctrine of St. John: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "Hear, O heavens, and give ear, O earth; for the Lord hath spoken!" Jesus has died for our sins; therefore God can be just, and yet the justifier of him who believeth in Jesus. Albert Barnes: Notes on the Bible - 1834 130:4: But there is forgiveness with thee - The Septuagint renders this ἱλασμός hilasmos, propitiation, reconciliation; the Latin Vulgate "propitiatio," propitiation. The Hebrew word means "pardon." The idea is, that sin may be forgiven; or, that God is a Being who does pardon sin, and that this is the only ground of hope. When we come before God, the ground of our hope is not that we can justify ourselves; not that we can prove we have not sinned; not that we can explain our sins away; not that we can offer an apology for them; it is only in a frank and full confession, and in a hope that God will forgive them. He who does not come in this manner can have no hope of acceptance with God. That thou mayest be feared - That thou mayest be Rev_erenced; or, that men may be brought to serve and worship thee - may be brought to a proper Rev_erence for thy name. The idea is, not that pardon produces fear or terror - for the very Rev_erse is true - but that God, by forgiving the sinner, brings him to Rev_erence him, to worship him, to serve him: that is, the sinner is truly reconciled to God, and becomes a sincere worshipper. The offendcr is so pardoned that he is disposed to worship and honor God, for God has Rev_ealed himself as one who forgives sin, in order that the sinner may be encouraged to come to him, and be his true worshipper. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:4: But there: Psa 25:11, Psa 86:5, Psa 103:2, Psa 103:3; Exo 34:5-7; Isa 1:18, Isa 55:7; Jer 31:34; Dan 9:9; Mic 7:18-20; Rom 8:1; Co2 5:19; Eph 1:7; Col 1:14 that thou mayest: Psa 2:11, Psa 2:12; Kg1 8:39, Kg1 8:40; Jer 33:8, Jer 33:9; Hos 3:5; Act 9:31; Ti2 2:19; Heb 12:24-28 Geneva 1599 130:4 But [there is] forgiveness with thee, that thou (c) mayest be feared. (c) Because by nature you are merciful therefore the faithful revere you. John Gill 130:4 But there is forgiveness with thee,.... And with God only; not with angels, nor any of the sons of men; and which flows from his grace and mercy, through the blood of his Son. It appears to be with him by his promise of it in covenant; by appointing his Son to shed his blood for it, and exalting him as a Saviour to give it; by proclaiming it in the Gospel; and by the numerous instances of it, both under the Old and under the New Testament. Or, there is "a propitiation with thee"; as the Septuagint and Vulgate Latin versions render it: God had found out Christ to be the propitiatory sacrifice for sin, and the ransom of his people; and set him forth in his purposes and decrees for that end; and which was made known by the sacrifices of the law, typical of it; and in the fulness of time he sent him to be the propitiation for it, and he is become so; and has made reconciliation for sin, and reconciled his people to God by the sufferings of death; and reconciled all the divine perfections of justice and holiness, grace and mercy, together, in the salvation of men; and is now an advocate the Father for them, pleading the propitiatory sacrifice of himself before him; that thou mayest be feared; were it not for pardon, and the hope of it, men would be desperate; and, having no hope, would resolve upon taking their swing of sin, and be entirely negligent of the worship and service of God: was there no forgiveness of sin, there would be no more fear of God among men than there is among devils, for whom there is no forgiveness; there might be dread and trembling, as among them, but no godly fear: yea, if God was strictly to mark iniquity, and not pardon it, there would be none to fear him, all must be condemned and cut off by him; but, in order to secure and preserve his fear among men, he has taken the step he has to pardon sin through the propitiatory sacrifice of his Son; and a discovery, and an application of his grace, teaches men to fear to offend him; influences them to serve him acceptably with reverence and godly fear, and engages them to fear him and his goodness, and him for his goodness's sake, Tit 2:11, Hos 3:5. John Wesley 130:4 Forgiveness - Thou art able and ready to forgive repenting sinners. Feared - Not with a slavish, but with a childlike fear. This mercy of thine is the foundation of all religion, without which men would desperately proceed in their impious courses. Robert Jamieson, A. R. Fausset and David Brown 130:4 Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jer 33:9; Ezek 16:62-63; 1Pet 2:16). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."
129:5129:5: համբե՛ր անձն իմ բանի քում, յուսացաւ անձն իմ ՚ի Տէր[7646]։ [7646] Ոմանք.Յուսացաւ Իսրայէլ ՚ի Տէր։ 5 Քո անուան համար համբերեցի, Տէ՛ր, հոգիս սպասեց քո խօսքին: 5 Ես Տէրոջը կը սպասեմ, իմ անձս կը սպասէ Ու անոր խօսքին կը յուսամ։ Համբեր անձն իմ բանի քում, յուսացաւ անձն իմ ի Տէր: 129:5: համբե՛ր անձն իմ բանի քում, յուսացաւ անձն իմ ՚ի Տէր[7646]։ [7646] Ոմանք.Յուսացաւ Իսրայէլ ՚ի Տէր։ 5 Քո անուան համար համբերեցի, Տէ՛ր, հոգիս սպասեց քո խօսքին: 5 Ես Տէրոջը կը սպասեմ, իմ անձս կը սպասէ Ու անոր խօսքին կը յուսամ։ zohrab-1805▾ eastern-1994▾ western am▾	129:5129:5 Надеюсь на Господа, надеется душа моя; на слово Его уповаю. 129:5 ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the νόμου νομος.1 law σου σου of you; your ὑπέμεινά υπομενω endure; stay behind σε σε.1 you κύριε κυριος lord; master ὑπέμεινεν υπομενω endure; stay behind ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἰς εις into; for τὸν ο the λόγον λογος word; log σου σου of you; your 129:5 יֵ֭בֹשׁוּ ˈyēvōšû בושׁ be ashamed וְ wᵊ וְ and יִסֹּ֣גוּ yissˈōḡû סוג turn אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards) כֹּ֝֗ל ˈkˈōl כֹּל whole שֹׂנְאֵ֥י śōnᵊʔˌê שׂנא hate צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion 129:5. anima mea ad DominumMy soul hath hoped in the Lord. 4. But there is forgiveness with thee, that thou mayest be feared. I wait for the LORD, my soul doth wait, and in his word do I hope: 129:5 Надеюсь на Господа, надеется душа моя; на слово Его уповаю. 129:5 ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the νόμου νομος.1 law σου σου of you; your ὑπέμεινά υπομενω endure; stay behind σε σε.1 you κύριε κυριος lord; master ὑπέμεινεν υπομενω endure; stay behind ἡ ο the ψυχή ψυχη soul μου μου of me; mine εἰς εις into; for τὸν ο the λόγον λογος word; log σου σου of you; your 129:5 יֵ֭בֹשׁוּ ˈyēvōšû בושׁ be ashamed וְ wᵊ וְ and יִסֹּ֣גוּ yissˈōḡû סוג turn אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards) כֹּ֝֗ל ˈkˈōl כֹּל whole שֹׂנְאֵ֥י śōnᵊʔˌê שׂנא hate צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion 129:5. anima mea ad Dominum My soul hath hoped in the Lord. 4. But there is forgiveness with thee, that thou mayest be feared. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ 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 5-6. "На слово Его уповаю", т. е. я верю, что Ты, Господи, исполнишь те обетования, которые даны Тобою через пророков об освобождении из плена; по Твоей милости наши беззакония будут прощены и мы с большим желанием и напряжением ожидаем освобождения, чем с каким ночной сторож ожидает наступления утра, конца его ответственного и тяжелого вида служения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 I wait for the LORD, my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities. Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence--"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice." II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. xliv. 5. Let all that devote themselves to God cheerfully stay themselves upon him (v. 7, 8), for two reasons:-- 1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Matt. i. 21), that redeems them from all iniquity (Tit. ii. 14), and turns away ungodliness from Jacob, Rom. xi. 26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile. Adam Clarke: Commentary on the Bible - 1831 130:5: I wait for the Lord - The word קוה kavah, which we translate to wait, properly signifies the extension of a cord from one point to another. This is a fine metaphor: God is one point, the human heart is the other; and the extended cord between both is the earnest believing desire of the soul. This desire, strongly extended from the heart to God, in every mean of grace, and when there is none, is the active, energetic waiting which God requires, and which will be successful. Albert Barnes: Notes on the Bible - 1834 130:5: I wait for the Lord - That is, in this state of distress and trouble - from these "depths" of woe, and sorrow, and conviction of sin. This implies two things: (1) that he had no other dependence; (2) that his soul was actually in a waiting posture, or that he actually looked to the Lord for his interposition. My soul doth wait - I wait, with all my soul and heart. And in his word do I hope - In his promise. I believe that he will fulfill that promise, and that I shall find a gracious answer to my prayers. Under conviction for sin, under deep sorrow and distress of any kind, this is the only hope of man. If God does not interpose, there is no deliverer; that he will interpose we may feel assured, if we come to him with a humble, a believing, and a penitent heart. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:5: I wait: Psa 27:14, Psa 33:20, Psa 40:1, Psa 62:1, Psa 62:5; Gen 49:18; Isa 8:17, Isa 26:8, Isa 30:18; Luk 2:25, Luk 2:38 and in his: Psa 119:42, Psa 119:49, Psa 119:81, Psa 119:114; Heb 6:18 Carl Friedrich Keil and Franz Delitzsch 130:5 Therefore the sinner need not, therefore too the poet will not, despair. He hopes in Jahve (acc. obj. as in Ps 25:5, Ps 25:21; Ps 40:2), his soul hopes; hoping in and waiting upon God is the mood of his inmost and of his whole being. He waits upon God's word, the word of His salvation (Ps 119:81), which, if it penetrates into the soul and cleaves there, calms all unrest, and by the appropriated consolation of forgiveness transforms and enlightens for it everything in it and outside of it. His soul is לאדני, i.e., stedfastly and continually directed towards Him; as Chr. A. Crusius when on his death-bed, with hands and eyes uplifted to heaven, joyfully exclaimed: "My soul is full of the mercy of Jesus Christ. My whole soul is towards God." The meaning of לאדני becomes at once clear in itself from Ps 143:6, and is defined moreover, without supplying שׁמרת (Hitzig), according to the following לבּקר. Towards the Lord he is expectantly turned, like those who in the night-time wait for the morning. The repetition of the expression "those who watch for the morning" (cf. Is 21:11) gives the impression of protracted, painful waiting. The wrath, in the sphere of which the poet now finds himself, is a nightly darkness, out of which he wishes to be removed into the sunny realm of love (Mal 4:2); not he alone, however, but at the same time all Israel, whose need is the same, and for whom therefore believing waiting is likewise the way to salvation. With Jahve, and with Him exclusively, with Him, however, also in all its fulness, is החסד (contrary to Ps 62:13, without any pausal change in accordance with the varying of the segolates), the mercy, which removes the guilt of sin and its consequences, and puts freedom, peace, and joy into the heart. And plenteous (הרבּה, an adverbial infin. absol., used here, as in Ezek 21:20, as an adjective) is with Him redemption; i.e., He possesses in the richest measure the willingness, the power, and the wisdom, which are needed to procure redemption, which rises up as a wall of partition (Ex 8:19) between destruction and those imperilled. To Him, therefore, must the individual, if he will obtain mercy, to Him must His people, look up hopingly; and this hope directed to Him shall not be put to shame: He, in the fulness of the might of His free grace (Is 43:25), will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise (cf. Ps 25:22) the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption. John Gill 130:5 I wait for the Lord,.... For his gracious presence and the light of his countenance, being in darkness, as well as in the deep; for his salvation and deliverance out of the depths of distress; for an answer of prayer, having cried unto him for application of pardoning grace he had some view and hopes of; and for the performance of promises the Lord had made to him; and for eternal glory and happiness: all which are to be patiently and quietly waited for, God having his set time to do them; and may be confidently expected, since he is gracious and merciful, wise and powerful, faithful and immutable. David might also be waiting for the coming of Christ, as all the Old Testament saints did; through whom all the above are enjoyed; my soul doth wait; which shows that this was not mere bodily service or waiting upon God and for him in an external way; but expresses the intenseness of his mind, the earnest desires of his heart after God, his affection for him, and the exercise of all other graces on him; his whole soul, and all the powers of it, were engaged in this work; and in his word do I hope: both in his essential Word the Messiah, who was the Hope of Israel as well as the Saviour of them; the object, ground, and foundation of hope, of all blessings, of grace and of glory: and in his word of promise concerning the coming of Christ, and salvation by him; concerning the pardon of sin through him, and eternal life by him; as well as in many other special and particular promises made to David, concerning himself, his family, and his kingdom. Arama and Kimchi interpret it of the promise of deliverance from captivity made to the Jews. John Wesley 130:5 I wait - That he would pardon my sins. Robert Jamieson, A. R. Fausset and David Brown 130:5 wait for the Lord--in expectation (Ps 27:14). watch for, &c.--in earnestness and anxiety.
129:6129:6: ՚Ի պահէ առաւօտու մինչեւ ցերեկոյ, ՚ի պահու առաւօտու[7647][7647] Ոմանք.Մինչեւ յերեկոյ ՚ի պահէ առա՛՛։ 6 Հոգիս յոյսը դրեց Տիրոջ վրայ: Առաւօտեան պահից մինչեւ երեկոյ, առաւօտեան պահից Իսրայէլը յոյսը դրեց Տիրոջ վրայ: 6 Առտուան սպասողներէն, առտուան սպասողներէն աւելի Իմ անձս Տէրոջը կը սպասէ։ Ի պահէ առաւօտու մինչեւ յերեկոյ: 129:6: ՚Ի պահէ առաւօտու մինչեւ ցերեկոյ, ՚ի պահու առաւօտու[7647] [7647] Ոմանք.Մինչեւ յերեկոյ ՚ի պահէ առա՛՛։ 6 Հոգիս յոյսը դրեց Տիրոջ վրայ: Առաւօտեան պահից մինչեւ երեկոյ, առաւօտեան պահից Իսրայէլը յոյսը դրեց Տիրոջ վրայ: 6 Առտուան սպասողներէն, առտուան սպասողներէն աւելի Իմ անձս Տէրոջը կը սպասէ։ zohrab-1805▾ eastern-1994▾ western am▾	129:6129:6 Душа моя ожидает Господа более, нежели стражи утра, более, нежели стражи утра. 129:6 ἤλπισεν ελπιζω hope ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away φυλακῆς φυλακη prison; watch πρωίας πρωιος morning μέχρι μεχρι up to; as far as νυκτός νυξ night ἀπὸ απο from; away φυλακῆς φυλακη prison; watch πρωίας πρωιος morning ἐλπισάτω ελπιζω hope Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master 129:6 יִ֭הְיוּ ˈyihyû היה be כַּ ka כְּ as חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass גַּגֹּ֑ות gaggˈôṯ גָּג roof שֶׁ še שַׁ [relative] קַּדְמַ֖ת qqaḏmˌaṯ קַדְמָה beginning שָׁלַ֣ף šālˈaf שׁלף draw יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry 129:6. a vigilia matutina usque ad vigiliam matutinam expectet Israhel DominumFrom the morning watch even until night, let Israel hope in the Lord. 5. I wait for the LORD, my soul doth wait, and in his word do I hope. My soul [waiteth] for the Lord more than they that watch for the morning: [I say, more than] they that watch for the morning: 129:6 Душа моя ожидает Господа более, нежели стражи утра, более, нежели стражи утра. 129:6 ἤλπισεν ελπιζω hope ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἀπὸ απο from; away φυλακῆς φυλακη prison; watch πρωίας πρωιος morning μέχρι μεχρι up to; as far as νυκτός νυξ night ἀπὸ απο from; away φυλακῆς φυλακη prison; watch πρωίας πρωιος morning ἐλπισάτω ελπιζω hope Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master 129:6 יִ֭הְיוּ ˈyihyû היה be כַּ ka כְּ as חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass גַּגֹּ֑ות gaggˈôṯ גָּג roof שֶׁ še שַׁ [relative] קַּדְמַ֖ת qqaḏmˌaṯ קַדְמָה beginning שָׁלַ֣ף šālˈaf שׁלף draw יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry 129:6. a vigilia matutina usque ad vigiliam matutinam expectet Israhel Dominum From the morning watch even until night, let Israel hope in the Lord. 5. I wait for the LORD, my soul doth wait, and in his word do I hope. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 130:6: More than they that watch for the morning - I believe the original should be read differently from what it is here. The Chaldee has, "More than they who observe the morning watches, that they may offer the morning oblation." This gives a good sense, and is, perhaps, the true meaning. Most of the Versions have "From the morning to the night watches." Or the passage may be rendered, "My soul waiteth for the Lord from the morning watches to the morning watches." That is, "I wait both day and night." Albert Barnes: Notes on the Bible - 1834 130:6: My soul waiteth for the Lord more than they that watch for the morning - More intently; more anxiously. The Septuagint and Latin Vulgate render this, "My soul hopeth in the Lord from the morning watch until night." The idea is that of watchers - night guards - who look anxiously for the break of day that they may be relieved. It is not that of persons who simply look for the return of day, but of those who are on guard - or it may be who watch beside the sick or the dying - and who look out on the east to mark the first indications of returning light. To them the night seems long; they are weary, and want repose; all around is cheerless, gloomy, and still; and they long for the first signs that light will again visit the world. Thus in affliction - the long, dark, dreary, gloomy night of sorrow - the sufferer looks for the first indication, the first faint ray of comfort to the soul. Thus under deep conviction for sin, and deep apprehension of the wrath of God - that night, dark, dreary, gloomy, often long - the soul looks for some ray of comfort, some intimation that God will be merciful, and will speak peace and pardon. I say, more than they that watch for the morning - Margin, which watch unto the morning. The translation in the text best expresses the sense. There is something exceedingly beautiful and touching in this language of repetition, though it is much enfeebled by the words which our translators have inserted, "I say, more than." The Hebrew is, "more than they that watch for the morning - watch for the morning," as if the mind dwelt upon the words as better expressing its own anxious state than any other words could do. Everyone who has been afflicted will feel the force of this; every one who has been under conviction of sin, and who has felt himself in danger of suffering the wrath of God, will remember how anxiously he longed for mercy, for light, for peace, for some indication, even the most faint, like the first ray which breaks in the east, that his soul would find mercy and peace. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:6: waiteth: Psa 63:6, Psa 119:147; Act 27:29 I say more than they that watch for the morning: or, which watch unto the morning, Psa 134:1; Isa 21:8 John Gill 130:6 My soul waiteth for the Lord,.... This is repeated for the confirmation of it, and to show the vehement and constant disposition of his mind towards the Lord; as well as for the sake of what follows: more than they that watch for the morning: I say, more than they that watch for the morning; or, "more than the morning watchers, that watch for or until the morning" (h); than watchmen of cities, or the keepers of the wails, as Aben Ezra; those who are upon the last morning watch, and are looking out for the morning light; that they may go off from duty, and lie down and sleep: or than those that sit up with sick persons; who, being solitary and melancholy, as well as want sleep, long for the morning, that they may have some refreshment: or rather than the priests and Levites that watched in the temple, that waited for the morning, that they might be relieved by others; or else than those of that function, who were very diligent to observe the break of day, that they might enter upon their morning sacrifices; of which are many instances in the Misnah (i). So the Targum, "more than they that observe the morning watches, which they observe to offer up the morning sacrifice:'' and Kimchi's paraphrase is, "who rise in the morning watches to pray.'' The coming of Christ is said to be as the morning; and the light of God's countenance is comparable to the morning light; the discoveries of pardoning grace are through the bright shining of the sun of righteousness, and is the healing that is in his wings; and salvation and deliverance from any distress Is light that breaks forth as the morning: all and each of these are more desirable, and more to be waited for, than the natural light of the morning; see 2Kings 23:4, Hos 6:3. (h) So Junius & Tremellius, Musculus, Cocceius. (i) See Misn. Yoma, c. 3. s. 1. & Tamid, c. 3. s. 2. John Wesley 130:6 They - Whether soldiers that keep the night - watches in an army, or the priests or Levites who did so in the temple.
129:7129:7: յուսացաւ Իսրայէլ ՚ի Տէր։ ՚Ի Տեառնէ՛ է ողորմութիւն եւ բազում ՚ի նմանէ է փրկութիւն[7648]. [7648] Ոմանք.Ողորմութիւն բազում ՚ի նմանէ։ 7 Տիրոջից է ողորմութիւնը, ու նրանից են բոլոր փրկութիւնները: 7 Իսրայէլ թող Տէրոջը յուսայ, Վասն զի Տէրոջը քով ողորմութիւն կայ Ու անոր քով շատ փրկութիւն կայ։ ի պահէ առաւօտու յուսացաւ`` Իսրայէլ ի Տէր. ի Տեառնէ է ողորմութիւն, եւ բազում ի նմանէ է փրկութիւն: 129:7: յուսացաւ Իսրայէլ ՚ի Տէր։ ՚Ի Տեառնէ՛ է ողորմութիւն եւ բազում ՚ի նմանէ է փրկութիւն[7648]. [7648] Ոմանք.Ողորմութիւն բազում ՚ի նմանէ։ 7 Տիրոջից է ողորմութիւնը, ու նրանից են բոլոր փրկութիւնները: 7 Իսրայէլ թող Տէրոջը յուսայ, Վասն զի Տէրոջը քով ողորմութիւն կայ Ու անոր քով շատ փրկութիւն կայ։ zohrab-1805▾ eastern-1994▾ western am▾	129:7129:7 Да уповает Израиль на Господа, ибо у Господа милость и многое у Него избавление, 129:7 ὅτι οτι since; that παρὰ παρα from; by τῷ ο the κυρίῳ κυριος lord; master τὸ ο the ἔλεος ελεος mercy καὶ και and; even πολλὴ πολυς much; many παρ᾿ παρα from; by αὐτῷ αυτος he; him λύτρωσις λυτρωσις ransoming; redemption 129:7 שֶׁ še שַׁ [relative] לֹּ֤א llˈō לֹא not מִלֵּ֖א millˌē מלא be full כַפֹּ֥ו ḵappˌô כַּף palm קֹוצֵ֗ר qôṣˈēr קצר harvest וְ wᵊ וְ and חִצְנֹ֥ו ḥiṣnˌô חֹצֶן bosom מְעַמֵּֽר׃ mᵊʕammˈēr עמר gather ears 129:7. quia apud Dominum misericordia et multa apud eum redemptioBecause with the Lord there is mercy: and with him plentiful redemption. 6. My soul for the Lord, more than watchmen for the morning; watchmen for the morning. Let Israel hope in the LORD: for with the LORD [there is] mercy, and with him [is] plenteous redemption: 129:7 Да уповает Израиль на Господа, ибо у Господа милость и многое у Него избавление, 129:7 ὅτι οτι since; that παρὰ παρα from; by τῷ ο the κυρίῳ κυριος lord; master τὸ ο the ἔλεος ελεος mercy καὶ και and; even πολλὴ πολυς much; many παρ᾿ παρα from; by αὐτῷ αυτος he; him λύτρωσις λυτρωσις ransoming; redemption 129:7 שֶׁ še שַׁ [relative] לֹּ֤א llˈō לֹא not מִלֵּ֖א millˌē מלא be full כַפֹּ֥ו ḵappˌô כַּף palm קֹוצֵ֗ר qôṣˈēr קצר harvest וְ wᵊ וְ and חִצְנֹ֥ו ḥiṣnˌô חֹצֶן bosom מְעַמֵּֽר׃ mᵊʕammˈēr עמר gather ears 129:7. quia apud Dominum misericordia et multa apud eum redemptio Because with the Lord there is mercy: and with him plentiful redemption. 6. My soul for the Lord, more than watchmen for the morning; watchmen for the morning. 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 7:-8. Вера в милосердие Господа создает в писателе уверенность, что Он пошлет "многое избавление", т. е. полное освобождение из плена, и что он не вменит еврейскому народу его беззаконий, и эта уверенность дает бодрый и радостный тон всему содержанию псалма. Псалом употребляется на вечерне, пред временем наступления ночи (с чем можно сравнить времена Ветхого Завета), когда верующий молится к Богу о сохранении его в благополучии и о снисхождении к сделанным им во время дня "беззакониям". Adam Clarke: Commentary on the Bible - 1831 130:7: Let Israel hope in the Lord - This, to hope for salvation, is their duty and their interest. But what reason is there for this hope? A twofold reason: - 1. With the Lord there is mercy - החסד hachesed, That mercy, the fund, the essence of mercy. 2. And with him is plenteous redemption - והרבה עמו פדות veharabbah immo peduth; and that abundant redemption, that to which there is none like, the Fountain of redemption, the Lamb of God which taketh away the sin of the world. The article ה, both in הרבה harabbah and החסד hachesed, is very emphatic. Albert Barnes: Notes on the Bible - 1834 130:7: Let Israel hope in the Lord - In such circumstances of affliction and distress, let not the people of God despair. In the darkest night, in calamities deep and prolonged, let not those who love God despair. The morning will dawn; the light will break in the east; deliverance and joy will come. The Hebrew here is, "Trust, O Israel, in the Lord." The design of the Psalmist seems to be, from his own experience, to persuade others - the afflicted people of God - to put their trust in Him in whom he had himself hoped. From the very depths of affliction, guilt, and almost despair, he had looked to the Lord: encouraged and persuaded by his example, he would now entreat the people of God everywhere and always, in like manner, to trust him. For with the Lord there is mercy - He is merciful, and in his mercy we may trust. And with him is plenteous redemption - It is ample; it is full; it abounds. It is not limited; it is not exhausted; it cannot be exhausted. So we may always feel when we come before God, that his mercy is ample for all the needs of all the sinful and the suffering; that the provisions of his grace are unexhausted and inexhaustible. Applying this, as we may, to the work of the Saviour, we may feel that the redemption which is in him is adequate to the needs of a world, and that although numberless million have been saved by it, yet that it is still as rich, as full, and as free as it was in the beginning; as the ocean, though from the beginning of the world it has supplied the materials for rain and dew to water the hills, the vales, the continents, and the islands, is still full; as the light of the sun, though for thousands of ages it has poured its light on the planets, and on all the vast space between itself and those orbs, and has sent out its light into the vast regions beyond, still shines with undiminished splendor, and pours its floods of day and of glory on all those worlds. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:7: Let Israel: Psa 40:3, Psa 71:5, Psa 115:9-13, Psa 131:1, Psa 131:3; Zep 3:12 for with: Psa 130:4, Psa 86:5, Psa 86:15; Isa 55:7; Rom 5:20, Rom 5:21, Rom 8:24; Eph 1:7, Eph 1:8; Ti1 2:5, Ti1 2:6; Heb 10:35; Jo1 2:1, Jo1 2:2; Rev 5:9 Geneva 1599 130:7 Let Israel hope in the LORD: for with the LORD [there is] (d) mercy, and with him [is] plenteous redemption. (d) He shows to whom the mercy of God belongs, that is, Israel, to the Church and not the reprobate. John Gill 130:7 Let Israel hope in the Lord,.... The psalmist having himself hope in the Lord and in his word, through a view of forgiveness with him, exhorts and encourages others to do so likewise, even every Israelite indeed; and such may comfortably hope in him for salvation, which was designed, contrived, promised, and now wrought out for sinners, the chief of sinners, and to be had freely; and the Gospel declaration is, that whosoever believes in Christ shall be saved; as well as for the remission of sin, which God has promised in covenant; proclaimed in Christ, whom he has sent to obtain it, and exalted to give it; and has declared in the Gospel that whoever believes in him shall have it; and also for eternal life and happiness, which is the gift of God through Christ; is in the hands of Christ, and of which the Spirit of God is the earnest and pledge. Arguments encouraging hope follow: for with the Lord there is mercy; which is natural and essential to him; as displayed, is either general, and over all his works, and towards all his creatures; or special, only shown to whom he will: this flows through Christ, and is very large and abundant; and appears in various instances, in the covenant, in the mission of Christ, and redemption by him; in regeneration, the forgiveness of sins, and in salvation; as well as it is bestowed on innumerable objects: and this nerves much to encourage hope, since there is plenty of it, and God is plenteous in it; and it is kept for many, for thousands, and even the vilest of sinners, share in it; God has set up a throne of grace and mercy for men to apply to, and he delights in showing mercy, and in those that hope in it: or, there is "grace" (k) with him; an abundance of it in his heart; a fulness of it in his son; and large aboundings of it through Christ, in conversion, pardon, and other things; and with him is plenteous redemption; the purpose of it was in him; the scheme of it was drawn by him; the covenant of it was made with Christ; the promise of it was published, and now the thing itself is done, and is with Christ the author of it: and this is "plenteous", if we consider the number of persons redeemed from among men, being such as no man can number; what of them is redeemed, even all of them, their souls and bodies; what they are redeemed from, from all sin, the law, its curse and condemnation, from death and hell, from Satan and all enemies; the several blessings included in it, or connected with it, pardon of sin, justification of persons, adoption, sanctification, and eternal life; the great price paid for it, the blood, the life of Christ, yea, himself: and the large display of love, grace, and mercy, wisdom, power, justice, and holiness, made in it. Kimchi interprets this of redemption from Egypt, Babylon, &c. (k) "gratia", Cocceius, Michaelis. John Wesley 130:7 Israel - Every true Israelite. Plenteous - Abundantly sufficient for all persons who accept it upon God's terms. Robert Jamieson, A. R. Fausset and David Brown 130:7 Let Israel, &c.--that is, All are invited to seek and share divine forgiveness. from all his iniquities--or, "punishments of them" (Ps 40:12, &c.).
129:8129:8: եւ նա փրկէ զԻսրայէլ յամենայն նեղութեանց նորա[7649]։ Տունք. զ̃։[7649] Ոմանք.Եւ նա փրկեաց զԻսրայէլ։ 8 Եւ նա պիտի փրկի Իսրայէլն իր բոլոր նեղութիւններից: 8 Անիկա պիտի փրկէ Իսրայէլը Իր բոլոր անօրէնութիւններէն։ եւ նա փրկէ զԻսրայէլ յամենայն ^[769]նեղութեանց նորա: 129:8: եւ նա փրկէ զԻսրայէլ յամենայն նեղութեանց նորա[7649]։ Տունք. զ̃։ [7649] Ոմանք.Եւ նա փրկեաց զԻսրայէլ։ 8 Եւ նա պիտի փրկի Իսրայէլն իր բոլոր նեղութիւններից: 8 Անիկա պիտի փրկէ Իսրայէլը Իր բոլոր անօրէնութիւններէն։ zohrab-1805▾ eastern-1994▾ western am▾	129:8129:8 и Он избавит Израиля от всех беззаконий его. 129:8 καὶ και and; even αὐτὸς αυτος he; him λυτρώσεται λυτροω ransom τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness αὐτοῦ αυτος he; him 129:8 וְ wᵊ וְ and לֹ֤א lˈō לֹא not אָֽמְר֨וּ׀ ʔˈāmᵊrˌû אמר say הָ hā הַ the עֹבְרִ֗ים ʕōvᵊrˈîm עבר pass בִּרְכַּֽת־ birkˈaṯ- בְּרָכָה blessing יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to בֵּרַ֥כְנוּ bērˌaḵnû ברך bless אֶ֝תְכֶ֗ם ˈʔeṯᵊḵˈem אֵת [object marker] בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 129:8. et ipse redimet Israhel ex omnibus iniquitatibus eiusAnd he shall redeem Israel from all his iniquities. 7. O Israel, hope in the LORD; for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities: 129:8 и Он избавит Израиля от всех беззаконий его. 129:8 καὶ και and; even αὐτὸς αυτος he; him λυτρώσεται λυτροω ransom τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of πασῶν πας all; every τῶν ο the ἀνομιῶν ανομια lawlessness αὐτοῦ αυτος he; him 129:8 וְ wᵊ וְ and לֹ֤א lˈō לֹא not אָֽמְר֨וּ׀ ʔˈāmᵊrˌû אמר say הָ hā הַ the עֹבְרִ֗ים ʕōvᵊrˈîm עבר pass בִּרְכַּֽת־ birkˈaṯ- בְּרָכָה blessing יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to בֵּרַ֥כְנוּ bērˌaḵnû ברך bless אֶ֝תְכֶ֗ם ˈʔeṯᵊḵˈem אֵת [object marker] בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 129:8. et ipse redimet Israhel ex omnibus iniquitatibus eius And he shall redeem Israel from all his iniquities. 7. O Israel, hope in the LORD; for with the LORD there is mercy, and with him is plenteous redemption. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 130:8: He shall redeem Israel - Και αυτος υτρωσει, "He will make a ransom for Israel," He will provide a great price for Israel, and by it will take away all his iniquities. I would not restrict this to Israel in Babylon. Every believer may take it to himself. God perfectly justifies and perfectly sanctifies all that come unto him through the Son of his love. Albert Barnes: Notes on the Bible - 1834 130:8: And he shall redeem Israel from all his iniquities - His people. He will completely deliver them from the power and the pollution of sin. This will ultimately be accomplished in reference to his whole church, and to every true member of that church. This was the highest object before the mind of the psalmist - that with which the psalm appropriately closes. And this is the highest object before the mind of every true child of God - that he may be completely and foRev_er delivered from the power and the dominion of sin. This will be perfectly accomplished in heaven only; but there and then the bliss will be complete. The psalm begins with an earnest cry from the "depths;" it closes with the triumphant hope of complete and eternal deliverance. There is one world where there is no occasion to cry to God from the "depths" of sorrow and of sin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 130:8: he shall redeem: Psa 103:3, Psa 103:4; Mat 1:21; Rom 6:14; Tit 2:14; Jo1 3:5-8 John Gill 130:8 And he shall redeem Israel from all his iniquities. The Lord shall do it; in whom Israel is encouraged to hope; with whom grace and redemption were; or who was appointed to be the Redeemer. Redemption was then future, when these words were said, but certain, by the promise of God and agreement of Christ; and would be of the whole Israel, or elect of God; and that from "all" their iniquities, original and actual; sins, secret and open, of heart, lip, and life: and which is no small encouragement for Israel to hope in the Lord, for the sake of which this is added; as well as for the further illustration of the nature of redemption by Christ; which is complete, and now obtained, and is an eternal one.

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