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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
К этому псалму, который в еврейской Библии считается 147:, присоединяется тот, который у LXX обозначается цифрой 147:, так что счет псалмов в еврейской Библии на один вперед теперь прекращается и делается, начиная с 148: Пс и до конца Псалтири, одинаковым как в еврейской, так и греческой Библиях. Связь псалмов 146: и 147: (по нумерации греческой Библии) ясно видна в Вульгате, где хотя 147: псалом (по греческому счету) и стоит под отдельным номером, но счет стихов особенный: 146: псалом заканчивается стихом 11; у LXX 147: псалом начинается со стиха 1-го, а в Вульгате не с 1-го, а с 12-го, являясь, таким образом, прямым продолжением счета стихов 146-го псалма.

Хвалите Господа, созидающего Иерусалим, собирающего изгнанников и врачующего скорби их (1-3). Ему подчинен весь звездный мир, Он производит все растения и посылает Свои особенные милости только боящимся Его (4-11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is another psalm of praise. Some think it was penned after the return of the Jews from their captivity; but it is so much of a piece with Ps. cxlv. that I rather think it was penned by David, and what is said (ver. 2, 13) may well enough be applied to the first building and fortifying of Jerusalem in his time, and the gathering in of those that had been out-casts in Saul's time. The Septuagint divides it into two; and we may divide it into the first and second part, but both of the same import. I. We are called upon to praise God, ver. 1, 7, 12. II. We are furnished with matter for praise, for God is to be glorified, 1. As the God of nature, and so he is very great, ver. 4, 5, 8, 9, 15-18. 2. As the God of grace, comforting his people, ver. 3, 6, 10, 11. 3. As the God of Israel, Jerusalem, and Zion, settling their civil state (ver. 2, 13, 14), and especially settling religion among them, ver. 19, 20. It is easy, in singing this psalm, to apply it to ourselves, both as to personal and national mercies, were it but as easy to do so with suitable affections.
Adam Clarke: Commentary on the Bible - 1831
The psalmist praises God for his goodness to Jerusalem, Psa 147:1-3; shows his great mercy to them that trust in him, Psa 147:4-6; he extols him for his mercies, and providential kindness, Psa 147:7-11; for his defense of Jerusalem, Psa 147:12-15; For his wonders in the seasons, Psa 147:16-18; and his word unto Jacob, Psa 147:19, Psa 147:20.
This Psalm, which is without title in the Hebrew, Chaldee, and Vulgate, is attributed by the other Versions to Haggai and Zechariah. It was probably penned after the captivity, when the Jews were busily employed in rebuilding Jerusalem, as may be gathered from the second and thirteenth verses. It may be necessary to remark that all the Versions, except the Chaldee, divide this Psalm at the end of the eleventh verse, and begin a new Psalm at the twelfth. By this division the numbers of the Psalms agree in the Versions with the Hebrew; the former having been, till now, one behind.
Albert Barnes: Notes on the Bible - 1834
147:0: The author of this psalm is unknown; nor can the occasion on which it was composed be ascertained with any degree of certainty. In the Septuagint, the Arabic, and the Syriac versions, it is ascribed, like the pRev_ious psalm, to the prophets Haggai and Zechariah. The Syriac has this title: "A Psalm of Haggai and Zechariah, when they urged the completion of the temple of Jerusalem." It is quite manifest, from Psa 147:2, Psa 147:13-14, that the psalm was written after the return from the Babylonian captivity, and that probably on the completion of the temple after that return, with a view to be employed at its dedication. See Introduction to Psa 146:1-10.
This psalm comprises two themes: praise to God for his goodness to his creatures generally; and special praise for his goodness to his people. These topics are intermingled in the psalm, but the former is more prominent in the first part of the psalm; the latter in the close. Both were proper themes at the rebuilding of the temple and the walls of the city, after the return from the exile. Both are proper now, and will be so always.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 147:1, The prophet exhorts to praise God for his care of the church; Psa 147:4, his power and wisdom; Psa 147:6, his mercy; Psa 147:7, his providence; Psa 147:12, to praise him for his blessings upon the kingdom; Psa 147:15, for his power over the elements; Psa 147:19, and for his ordinances in the church.
Carl Friedrich Keil and Franz Delitzsch

Hallelujah to the Sustainer of All Things, the Restorer of Jerusalem
Tit is the tone of the restoration-period of Ezra and Nehemiah that meets us sounding forth out of this and the two following Psalms, even more distinctly and recognisably than out of the nearly related preceding Psalm (cf. Ps 147:6 with Ps 146:9). In Psalms 147 thanksgiving is rendered to God for the restoration of Jerusalem, which is now once more a city with walls and gates; in Ps 148:1-14 for the restoration of the national independence; and in Ps 149:1-9 for the restoration of the capacity of joyously and triumphantly defending themselves to the people so long rendered defenceless and so ignominiously enslaved.
In the seventh year of Artachshasta (Artaxerxes I Longimanus) Ezra the priest entered Jerusalem, after a journey of five months, with about two thousand exiles, mostly out of the families of the Levites (458 b.c.). In the twentieth year of this same clement king, that is to say, thirteen years later (445 b.c.), came Nehemiah, his cup-bearer, in the capacity of a Tirshâtha (vid., Isaiah, p. 4). Whilst Ezra did everything for introducing the Mosaic Law again into the mind and commonwealth of the nation, Nehemiah furthered the building of the city, and more particularly of the walls and gates. We hear from his own mouth, in Neh 2:1 of the Book that is extracted from his memoirs, how indefatigably and cautiously he laboured to accomplish this work. Neh 12:27 is closely connected with these notes of Nehemiah's own hand. After having been again in the meanwhile in Susa, and there neutralized the slanderous reports that had reached the court of Persia, he appointed, at his second stay in Jerusalem, a feast in dedication of the walls. The Levite musicians, who had settled down fore the most part round about Jerusalem, were summoned to appear in Jerusalem. Then the priests and Levites were purified; and they purified the people, the gates, and the walls, the bones of the dead (as we must with Herzfeld picture this to ourselves) being taken out of all the tombs within the city and buried before the city; and then came that sprinkling, according to the Law, with the sacred lye of the red heifer, which is said (Para iii. 5) to have been introduced again by Ezra for the first time after the Exile. Next the princes of Judah, the priests, and Levite musicians were placed in the west of the city in two great choirs (תּודת)
(Note: The word has been so understood by Menahem, Juda ben Koreish, and Abulwald; whereas Herzfeld is thinking of hecatombs for a thank-offering, which might have formed the beginning of both festive processions.))
and processions (תּחלכת). The one festal choir, which was led by the one half of the princes, and among the priests of which Ezra went on in front, marched round the right half of the city, and the other round the left, whilst the people looked down from the walls and towers. The two processions met on the east side of the city and drew up in the Temple, where the festive sacrifices were offered amidst music and shouts of joy.
The supposition that Ps 147:1 were all sung at this dedication of the walls under Nehemiah (Hengstenberg) cannot be supported; but as regards Psalms 147, the composition of which in the time of Nehemiah is acknowledged by the most diverse parties (Keil, Ewald, Dillmann, Zunz), the reference to the Feast of the Dedication of the walls is very probable. The Psalm falls into two parts, Ps 147:1-11, Ps 147:12, which exhibit a progression both in respect of the building of the walls (Ps 147:2, Ps 147:13), and in respect of the circumstances of the weather, from which the poet takes occasion to sing the praise of God (Ps 147:8, Ps 147:16). It is a double Psalm, the first part of which seems to have been composed, as Hitzig suggests, on the appearing of the November rain, and the second in the midst of the rainy part of the winter, when the mild spring breezes and a thaw were already in prospect.
John Gill
INTRODUCTION TO PSALM 147
This psalm is thought to be written by David, and according to Theodoret predicts the return of the Jews from Babylon, and the rebuilding of Jerusalem by Zerubbabel, which seems to be grounded on Ps 147:2; though the words there agree well enough with the times of David; hence the title in the Septuagint, Ethiopic, Arabic, and Syriac versions, and Apollinarius, is as the preceding; the Syriac adds,
"concerning Zerubbabel and Joshua the priest, and Ezra, who were solicitous and diligent in building Jerusalem.''
Aben Ezra and other Jewish writers think it foretells the future rebuilding of Jerusalem, and the restoration of the Jews from their present captivity, and refer it to the times of the Messiah; and so far it may be right, that it respects Christ and the praise of him, on account of his nature and works; and may take in the conversion of the Jews. It seems to be written by the same person, and on the same account, as the preceding psalm.
146:0146:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԶ։
Ալէլուիա՝ Անգէոսի եւ Զաքարիայի

Ալէլուիա. Անգեայ եւ Զաքարեայ:

146:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԶ։
Ալէլուիա՝ Անգէոսի եւ Զաքարիայի
zohrab-1805▾ eastern-1994▾ western am▾
146:0146:0 [Аллилуия.]
146:1 αλληλουια αλληλουια haleluyah Αγγαιου αγγαιας and; even Ζαχαριου ζαχαριας Zacharias; Zakharias αἰνεῖτε αινεω sing praise τὸν ο the κύριον κυριος lord; master ὅτι οτι since; that ἀγαθὸν αγαθος good ψαλμός ψαλμος psalm τῷ ο the θεῷ θεος God ἡμῶν ημων our ἡδυνθείη ηδυνω singing praise
146:1 הַֽלְלוּ־ hˈallû- הלל praise יָ֡הּ yˈāh יָהּ the Lord הַלְלִ֥י hallˌî הלל praise נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
146:1. alleluia laudate Dominum quoniam bonum est canticum Dei nostri quoniam decorum est pulchra laudatioAlleluia. Praise ye the Lord, because psalm is good: to our God be joyful and comely praise.
1. Praise ye the LORD; for it is good to sing praises unto our God; for it is pleasant, praise is comely.
146:1. Alleluia. Of Haggai and Zachariah.
146:1. Praise ye the LORD. Praise the LORD, O my soul.
[842] KJV Chapter [147] missing verse:

146:0 [Аллилуия.]
146:1
αλληλουια αλληλουια haleluyah
Αγγαιου αγγαιας and; even
Ζαχαριου ζαχαριας Zacharias; Zakharias
αἰνεῖτε αινεω sing praise
τὸν ο the
κύριον κυριος lord; master
ὅτι οτι since; that
ἀγαθὸν αγαθος good
ψαλμός ψαλμος psalm
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ἡδυνθείη ηδυνω singing praise
146:1
הַֽלְלוּ־ hˈallû- הלל praise
יָ֡הּ yˈāh יָהּ the Lord
הַלְלִ֥י hallˌî הלל praise
נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
146:1. alleluia laudate Dominum quoniam bonum est canticum Dei nostri quoniam decorum est pulchra laudatio
Alleluia. Praise ye the Lord, because psalm is good: to our God be joyful and comely praise.
146:1. Alleluia. Of Haggai and Zachariah.
146:1. Praise ye the LORD. Praise the LORD, O my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Восхваление Господа в гимнах и песнопениях со стороны еврейского народа есть "хвала подобающая", должная. Она вызывается теми проявлениями Божественного благоволения, которые обильно изливаются на еврейский народ, начинаясь с факта возвращения его из плена. Это "восхваление" не есть, однако, холодное, только внешнее воздаяние Богу благодарения; оно наполняет все существо писателя, согрето чувством и есть выражение глубоко тронутого сердца, которому "благо и сладостно" изливаться в этих благодарственных гимнах.
Adam Clarke: Commentary on the Bible - 1831
147:1: Praise is comely - It is decent, befitting, and proper that every intelligent creature should acknowledge the Supreme Being: and as he does nothing but good to the children of men, so they should speak good of his name.
Albert Barnes: Notes on the Bible - 1834
147:1: Praise ye the Lord - Hallelu-jah. See Psa 146:1.
For it is good to sing praises unto our God - See the notes at Psa 92:1 : "It is a good thing to give thanks unto the Lord."
For it is pleasant - See the notes at Psa 135:3 : "Sing praises unto his name, for it is pleasant." The Hebrew word is the same.
And praise is comely - Becoming; proper. See the notes at Psa 33:1 : "praise is comely for the upright." The Hebrew word is the same. If these psalms were composed for the rededication of the temple, it would not be unnatural that much of the language employed should be borrowed from earlier psalms with which the people were familiar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:1: for it is good: Psa 63:3-5, Psa 92:1, Psa 135:3
and praise: Psa 33:1, Psa 42:4, Psa 122:1-4; Rev 5:9-14, Rev 19:1-6
Carl Friedrich Keil and Franz Delitzsch
147:1
The Hallelujah, as in Ps 135:3, is based upon the fact, that to sing of our God, or to celebrate our God in song (זמּר with an accusative of the object, as in Ps 30:13, and frequently), is a discharge of duty that reacts healthfully and beneficially upon ourselves: "comely is a hymn of praise" (taken from Ps 33:1), both in respect of the worthiness of God to be praised, and of the gratitude that is due to Him. Instead of זמּר or לזמּר, Ps 92:2, the expression is זמּרה, a form of the infin. Piel, which at least can still be proved to be possible by ליסּרה in Lev 26:18. The two כּי are co-ordinate, and כּי־נעים no more refers to God here than in Ps 135:3, as Hitzig supposes when he alters Ps 147:1 so that it reads: "Praise ye Jah because He is good, play unto our God because He is lovely." Ps 92:2 shows that כּי־טוב can refer to God; but נעים said of God is contrary to the custom and spirit of the Old Testament, whereas טוב and נעים are also in Ps 133:1 neuter predicates of a subject that is set forth in the infinitive form. In Ps 147:2 the praise begins, and at the same time the confirmation of the delightful duty. Jahve is the builder up of Jerusalem, He brings together (כּנּס as in Ezekiel, the later wozd for אסף and קבּץ) the outcasts of Israel (as in Is 11:12; Is 56:8); the building of Jerusalem is therefore intended of the rebuilding up, and to the dispersion of Israel corresponds the holy city laid in ruins. Jahve healeth the heart-broken, as He has shown in the case of the exiles, and bindeth up their pains (Ps 16:4), i.e., smarting wounds; רפא, which is here followed by חבּשׁ, also takes to itself a dative object in other instances, both in an active and (Is 6:10) an impersonal application; but for שׁבוּרי לב the older language says נשׁבּרי לב, Ps 34:19, Is 61:1. The connection of the thoughts, which the poet now brings to the stars, becomes clear from the primary passage, Is 40:26, cf. Is 40:27. To be acquainted with human woe and to relieve it is an easy and small matter to Him who allots a number to the stars, that are to man innumerable (Gen 15:5), i.e., who has called them into being by His creative power in whatever number He has pleased, and yet a number known to Him (מנה, the part. praes., which occurs frequently in descriptions of the Creator), and calls to them all names, i.e., names them all by names which are the expression of their true nature, which is well known to Him, the Creator. What Isaiah says (Is 40:26) with the words, "because of the greatness of might, and as being strong in power," and (Is 40:28) "His understanding is unsearchable," is here asserted in Ps 147:5 (cf. Ps 145:3): great is our Lord, and capable of much (as in Job 37:23, שׂגּיא כּח), and to His understanding there is no number, i.e., in its depth and fulness it cannot be defined by any number. What a comfort for the church as it traverses its ways, that are often so labyrinthine and entangled! Its Lord is the Omniscient as well as the Almighty One. Its history, like the universe, is a work of God's infinitely profound and rich understanding. It is a mirror of gracious love and righteous anger. The patient sufferers (ענוים) He strengthens (מעודד as in Ps 146:9); malevolent sinners (רשׁעים), on the other hand, He casts down to the earth (עדי־ארץ, cf. Is 26:5), casting deep down to the ground those who exalt themselves to the skies.
Geneva 1599
147:1 Praise ye the LORD: for [it is] good to sing praises unto our God; for [it is] (a) pleasant; [and] praise is comely.
(a) He shows in which we ought to exercise ourselves continually, and to take our pastime: that is, in praising God.
John Gill
147:1 Praise ye the Lord,.... When he shall reign, as Kimchi connects this psalm with the preceding; the arguments used to engage men to this work are taken partly from the nature of it, as in the next clauses; and partly from what the Lord is and does, as in the following verses;
for it is good to sing praises unto our God; it being agreeably to his revealed will, what he enjoins, approves of, and accepts, and is profitable to his people, as well as makes his glory; see Ps 92:1. Some render it, "because he is good", as in Ps 106:1; but the accents, and what follows, will not admit of this sense;
for it is pleasant; to our God; with which the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, join this clause; the sacrifice of praise is more pleasing to the Lord than any ceremonial sacrifice, especially when offered from a grateful heart in the name of Christ, and with a view to his glory; and it is pleasant to saints themselves, when grace is in exercise, and they make melody in their hearts to the Lord;
and praise is comely: is due to the Lord, and becomes his people to give it to him; it is but their reasonable service, and a beautiful and lovely sight it is to see the chosen, redeemed, and called of the Lamb, harping with their harps, and singing the song of redeeming love.
Robert Jamieson, A. R. Fausset and David Brown
147:1 This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalem (compare Neh 6:16; Neh 12:27). They all open and close with the stirring call for praise. This one specially declares God's providential care towards all creatures, and particularly His people. (Psa. 147:1-20)
(Compare Ps 92:1; Ps 135:3).
146:1146:1: Օրհնեցէ՛ք զՏէր՝ զի բարի է. սաղմոսք Աստուծոյ մերում քաղցրասցի օրհնութիւն[7754]։ [7754] Ոմանք.Բարի են սաղմոսք. Աստուծոյ մերոյ քաղցր եղիցի։
1 Օրհնեցէ՛ք Տիրոջը, քանզի քաղցր են սաղմոսները. հաճելի է օրհնութիւնը մեր Աստծուն:
147 Գովեցէք Տէրը, վասն զի բարի է մեր Աստուծոյն սաղմոս ըսելը, Վասն զի քաղցր ու վայելուչ է օրհնութիւնը։
Օրհնեցէք զՏէր, զի բարի [839]են սաղմոսք Աստուծոյ մերում. քաղցր եղիցի`` օրհնութիւն:

146:1: Օրհնեցէ՛ք զՏէր՝ զի բարի է. սաղմոսք Աստուծոյ մերում քաղցրասցի օրհնութիւն[7754]։
[7754] Ոմանք.Բարի են սաղմոսք. Աստուծոյ մերոյ քաղցր եղիցի։
1 Օրհնեցէ՛ք Տիրոջը, քանզի քաղցր են սաղմոսները. հաճելի է օրհնութիւնը մեր Աստծուն:
147 Գովեցէք Տէրը, վասն զի բարի է մեր Աստուծոյն սաղմոս ըսելը, Վասն զի քաղցր ու վայելուչ է օրհնութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
146:1146:1 Хвалите Господа, ибо благо петь Богу нашему, ибо это сладостно, хвала подобающая.
146:2 οἰκοδομῶν οικοδομεω build Ιερουσαλημ ιερουσαλημ Jerusalem ὁ ο the κύριος κυριος lord; master καὶ και and; even τὰς ο the διασπορὰς διασπορα diaspora τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπισυνάξει επισυναγω gather together; bring in
146:2 אֲהַלְלָ֣ה ʔᵃhallˈā הלל praise יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in חַיָּ֑י ḥayyˈāy חַיִּים life אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing לֵֽ lˈē לְ to אלֹהַ֣י ʔlōhˈay אֱלֹהִים god(s) בְּ bᵊ בְּ in עֹודִֽי׃ ʕôḏˈî עֹוד duration
146:2. aedificabit Hierusalem Dominus eiectos Israhel congregabitThe Lord buildeth up Jerusalem: he will gather together the dispersed of Israel.
2. The LORD doth build up Jerusalem; he gathereth together the outcasts of Israel.
146:2. Praise the Lord, O my soul. I will praise the Lord with my life. I will sing psalms to my God as long as I shall be. Do not trust in the leaders,
146:2. While I live will I praise the LORD: I will sing praises unto my God while I have any being.
Praise ye the LORD: for [it is] good to sing praises unto our God; for [it is] pleasant; [and] praise is comely:

146:1 Хвалите Господа, ибо благо петь Богу нашему, ибо это сладостно, хвала подобающая.
146:2
οἰκοδομῶν οικοδομεω build
Ιερουσαλημ ιερουσαλημ Jerusalem
ο the
κύριος κυριος lord; master
καὶ και and; even
τὰς ο the
διασπορὰς διασπορα diaspora
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐπισυνάξει επισυναγω gather together; bring in
146:2
אֲהַלְלָ֣ה ʔᵃhallˈā הלל praise
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
חַיָּ֑י ḥayyˈāy חַיִּים life
אֲזַמְּרָ֖ה ʔᵃzammᵊrˌā זמר sing
לֵֽ lˈē לְ to
אלֹהַ֣י ʔlōhˈay אֱלֹהִים god(s)
בְּ bᵊ בְּ in
עֹודִֽי׃ ʕôḏˈî עֹוד duration
146:2. aedificabit Hierusalem Dominus eiectos Israhel congregabit
The Lord buildeth up Jerusalem: he will gather together the dispersed of Israel.
146:2. Praise the Lord, O my soul. I will praise the Lord with my life. I will sing psalms to my God as long as I shall be. Do not trust in the leaders,
146:2. While I live will I praise the LORD: I will sing praises unto my God while I have any being.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Повод к восхвалению Господа - возвращение из плена еврейского народа и восстановление Иерусалима. Эти события, являясь началом новой, национально самобытной эры жизни, исцеляют те скорби в евреях, которые были последствием сознания, что в плену они - рабы, потерявшие политическую и гражданскую самостоятельность, о которой сетовали и которой страстно желали. Теперь эти сетования закончились и желания евреев осуществились.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely. 2 The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel. 3 He healeth the broken in heart, and bindeth up their wounds. 4 He telleth the number of the stars; he calleth them all by their names. 5 Great is our Lord, and of great power: his understanding is infinite. 6 The LORD lifteth up the meek: he casteth the wicked down to the ground. 7 Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God: 8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9 He giveth to the beast his food, and to the young ravens which cry. 10 He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. 11 The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
Here, I. The duty of praise is recommended to us. It is not without reason that we are thus called to it again and again: Praise you the Lord (v. 1), and again (v. 7), Sing unto the Lord with thanksgiving, sing praise upon the harp to our God (let all our praises be directed to him and centre in him), for it is good to do so; it is our duty, and therefore good in itself; it is our interest, and therefore good for us. It is acceptable to our Creator and it answers the end of our creation. The law for it is holy, just, and good; the practice of it will turn to a good account. It is good, for 1. It is pleasant. Holy joy or delight are required as the principle of it, and that is pleasant to us as men; giving glory to God is the design and business of it, and that is pleasant to us as saints that are devoted to his honour. Praising God is work that is its own wages; it is heaven upon earth; it is what we should be in as in our element. 2. It is comely; it is that which becomes us as reasonable creatures, much more as people in covenant with God. In giving honour to God we really do ourselves a great deal of honour.
II. God is recommended to us as the proper object of our most exalted and enlarged praises, upon several accounts.
1. The care he takes of his chosen people, v. 2. Is Jerusalem to be raised out of small beginnings? Is it to be recovered out of its ruins? In both cases, The Lord builds up Jerusalem. The gospel-church, the Jerusalem that is from above, is of this building. He framed the model of it in his own counsels; he founded it by the preaching of his gospel; he adds to it daily such as shall be saved, and so increases it. He will build it up unto perfection, build it up as high as heaven. Are any of his people outcasts? Have they made themselves so by their own folly? He gathers them by giving them repentance and bringing them again into the communion of saints. Have they been forced out by war, famine, or persecution? He opens a door for their return; many that were missing, and thought to be lost, are brought back, and those that were scattered in the cloudy and dark day are gathered together again.
2. The comforts he has laid up for true penitents, v. 3. They are broken in heart, and wounded, humbled, and troubled, for sin, inwardly pained at the remembrance of it, as a man is that is sorely wounded. Their very hearts are not only pricked, but rent, under the sense of the dishonour they have done to God and the injury they have done to themselves by sin. To those whom God heals with the consolations of his Spirit he speaks peace, assures them that their sins are pardoned and that he is reconciled to them, and so makes them easy, pours the balm of Gilead into the bleeding wounds, and then binds them up, and makes them to rejoice. Those who have had experience of this need not be called upon to praise the Lord; for when he brought them out of the horrible pit, and set their feet upon a rock, he put a new song into their mouths, Ps. xl. 2, 3. And for this let others praise him also.
3. The sovereign dominion he has over the lights of heaven, v. 4, 5. The stars are innumerable, many of them being scarcely discernible with the naked eye, and yet he counts them, and knows the exact number of them, for they are all the work of his hands and the instruments of his providence. Their bulk and power are very great; but he calleth them all by their names, which shows his dominion over them and the command he has them at, to make what use of them he pleases. They are his servants, his soldiers; he musters them, he marshals them; they come and go at his bidding, and all their motions are under his direction. He mentions this as one instance of many, to show that great is our Lord and of great power (he can do what he pleases), and of his understanding there is no computation, so that he can contrive every thing for the best. Man's knowledge is soon drained, and you have his utmost length; hitherto his wisdom can reach and no further. But God's knowledge is a depth that can never be fathomed.
4. The pleasure he takes in humbling the proud and exalting those of low degree (v. 6): The Lord lifts up the meek, who abase themselves before him, and whom men trample on; but the wicked, who conduct themselves insolently towards God and scornfully towards all mankind, who lift up themselves in pride and folly, he casteth down to the ground, sometimes by very humbling providences in this world, at furthest in the day when their faces shall be filled with everlasting shame. God proves himself to be God by looking on the proud and abasing them, Job xl. 12.
5. The provision he makes for the inferior creatures. Though he is so great as to command the stars, he is so good as not to forget even the fowls, v. 8, 9. Observe in what method he feeds man and beast. (1.) He covereth the heaven with clouds, which darken the air and intercept the beams of the sun, and yet in them he prepareth that rain for the earth which is necessary to its fruitfulness. Clouds look melancholy, and yet without them we could have no rain and consequently no fruit. Thus afflictions, for the present, look black, and dark, and unpleasant, and we are in heaviness because of them, as sometimes when the sky is overcast it makes us dull; but they are necessary, for from these clouds of affliction come those showers that make the harvest to yield the peaceable fruits of righteousness (Heb. xii. 11), which should help to reconcile us to them. Observe the necessary dependence which the earth has upon the heavens, which directs us on earth to depend on God in heaven. All the rain with which the earth is watered is of God's preparing. (2.) By the rain which distils on the earth he makes grass to grow upon the mountains, even the high mountains, which man neither takes care of nor reaps the benefit of. The mountains, which are not watered with the springs and rivers, as the valleys are, are yet watered so that they are not barren. (3.) This grass he gives to the beast for his food, the beast of the mountains which runs wild, which man makes no provision for. And even the young ravens, which, being forsaken by their old ones, cry, are heard by him, and ways are found to feed them, so that they are kept from perishing in the nest.
6. The complacency he takes in his people, v. 10, 11. In times when great things are doing, and there are great expectations of the success of them, it concerns us to know (since the issue proceeds from the Lord) whom, and what, God will delight to honour and crown with victory. It is not the strength of armies, but the strength of grace, that God is pleased to own. (1.) Not the strength of armies--not in the cavalry, for he delighteth not in the strength of the horse, the war-horse, noted for his courage (Job xxxix. 19, &c.)--nor in the infantry, for he taketh no pleasure in the legs of a man; he does not mean the swiftness of them for flight, to quit the field, but the steadiness of them for charging, to stand the ground. If one king, making war with another king, goes to God to pray for success, it will not avail him to plead, "Lord, I have a gallant army, the horse and foot in good order; it is a pity that they should suffer any disgrace;" for that is no argument with God, Ps. xx. 7. Jehoshaphat's was much better: Lord, we have no might, 2 Chron. xx. 12. But, (2.) God is pleased to own the strength of grace. A serious and suitable regard to God is that which is, in the sight of God, of great price in such a case. The Lord accepts and takes pleasure in those that fear him and that hope in his mercy. Observe, [1.] A holy fear of God and hope in God not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of his majesty and a complacency in his goodness, both a believing dread of his wrath and a believing expectation of his favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair; thus must we take our work before us. [2.] We must hope in God's mercy, his general mercy, even when we cannot find a particular promise to stay ourselves upon. A humble confidence in the goodness of God's nature is very pleasing to him, as that which turns to the glory of that attribute in which he most glories. Every man of honour loves to be trusted.
Adam Clarke: Commentary on the Bible - 1831
147:2: The Lord doth build up - The psalmist appears to see the walls rising under his eye, because the outcasts of Israel, those who had been in captivity, are now gathered together to do the work.
Albert Barnes: Notes on the Bible - 1834
147:2: The Lord doth build up Jerusalem - He builds up the walls; he restores the city; he has caused the temple to be reconstructed. This language would be applicable to a return from the captivity. There may be an allusion here to the language in Psa 102:16 : "When the Lord shall build up Zion, he shall appear in his glory." See the notes at that passage. What is there spoken of as what would be in the future is here spoken of as accomplished, and as a ground of praise.
He gathereth together the outcasts of Israel - Those who have been exiled from their native land, and who have been scattered as outcasts in a foreign country. This is appropriate language to use on the supposition that the psalm was composed after the return from the exile, for it is in such language that that return was predicted by the prophets. Isa 11:12 : "and he shall assemble the outcasts of Israel, and gather together the dispersed of Judah," etc. Isa 56:8 : "the Lord God which gathereth the outcasts of Israel," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:2: build: Psa 51:18, Psa 102:13-16; Neh. 3:1-16, Neh 7:4; Isa 14:32, Isa 62:7; Jer 31:4; Dan 9:25; Mat 16:18
he: Psa 102:20-22; Deu 30:3; Ezr 2:64, Ezr 2:65, Ezr 8:1-14; Isa 11:11, Isa 11:12, Isa 27:13, Isa 56:8; Jer 32:37; Eze 36:24-38, Eze 37:21-28, Eze 38:8, Eze 39:27, Eze 39:28; Eph 2:12-19
Geneva 1599
147:2 The LORD doth build up (b) Jerusalem: he gathereth together the outcasts of Israel.
(b) Because the Lord is the founder of the Church, it cannot be destroyed, though the members of it are dispersed and seem as it were for a time to be cut off.
John Gill
147:2 The Lord doth build up Jerusalem,.... Literally, after the Babylonish captivity, according to some; or rather when taken from the Jebusites by David; or spiritually the church, which is often called Jerusalem, even the Gospel church, of which Christ is the builder, his ministers are instruments, his people are the materials, and which, though now greatly fallen to decay, will be rebuilt by him in the latter day; when his work will be revived among his saints, his Gospel more powerfully preached, his ordinances more purely administered, and multitudes of souls converted; and which will be matter of praise and thanksgiving, as it is now matter of prayer; see Ps 51:18;
he gathereth together the outcasts of Israel; the exiles from Babylon, as some; or rather such who in the times of the judges had been carried captive by their neighbours, or fled from their cities, in the times of Saul for fear of the Philistines, and who were gathered to their own country, cities, and houses, when David began to reign. Spiritually this regards the whole Israel of God, the elect of God, whether Jews or Gentiles, and the outcasts of them; so called, not because ever cast out or cast off by the Lord, being received into his favour, covenant, and church; but either because cast out of the company of profane men, as evil and unworthy; or cast out of Israel, the church of God, very justly, for offences given; but, being brought to repentance, are restored and gathered in again: or rather this may represent the Lord's people as in a state of nature, like the wretched infant cast out into the open field, scattered up and down in the world, in a state of distance from God, Christ, and his people; these are gathered by Christ in redemption, who came to seek and collect them together; and by his spirit in conversion, when he gathers them to himself, and into his fold; and this, as it is an occasion of joy to angels and saints, is matter of praise and thanksgiving to the outcasts themselves, thus gathered in. The Septuagint render it, to the dispersion or dispersed of Israel; see Jn 7:35.
Robert Jamieson, A. R. Fausset and David Brown
147:2 (Compare Ps 107:3; Is 11:12).
146:2146:2: Շինէ զԵրուսաղէմ Տէր, եւ զցրուեալսն Իսրայէլի ժողովէ։
2 Տէրը կառուցում է Երուսաղէմը, եւ հաւաքում Իսրայէլի ցրուածներին:
2 Տէրը կը շինէ Երուսաղէմը, Իսրայէլի ցրուածները կը հաւաքէ,
Շինէ զԵրուսաղէմ Տէր, եւ զցրուեալսն Իսրայելի ժողովէ:

146:2: Շինէ զԵրուսաղէմ Տէր, եւ զցրուեալսն Իսրայէլի ժողովէ։
2 Տէրը կառուցում է Երուսաղէմը, եւ հաւաքում Իսրայէլի ցրուածներին:
2 Տէրը կը շինէ Երուսաղէմը, Իսրայէլի ցրուածները կը հաւաքէ,
zohrab-1805▾ eastern-1994▾ western am▾
146:2146:2 Господь созидает Иерусалим, собирает изгнанников Израиля.
146:3 ὁ ο the ἰώμενος ιαομαι heal τοὺς ο the συντετριμμένους συντριβω fracture; smash τὴν ο the καρδίαν καρδια heart καὶ και and; even δεσμεύων δεσμευω bundle up; tether τὰ ο the συντρίμματα συντριμμα fracture αὐτῶν αυτος he; him
146:3 אַל־ ʔal- אַל not תִּבְטְח֥וּ tivṭᵊḥˌû בטח trust בִ vi בְּ in נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing בְּ bᵊ בְּ in בֶן־ ven- בֵּן son אָדָ֓ם׀ ʔāḏˈām אָדָם human, mankind שֶׁ֤ šˈe שַׁ [relative] אֵֽין ʔˈên אַיִן [NEG] לֹ֥ו lˌô לְ to תְשׁוּעָֽה׃ ṯᵊšûʕˈā תְּשׁוּעָה salvation
146:3. qui sanat contritos corde et alligat plagas eorumWho healeth the broken of heart, and bindeth up their bruises.
3. He healeth the broken in heart, and bindeth up their wounds.
146:3. in the sons of men, in whom there is no salvation.
146:3. Put not your trust in princes, [nor] in the son of man, in whom [there is] no help.
The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel:

146:2 Господь созидает Иерусалим, собирает изгнанников Израиля.
146:3
ο the
ἰώμενος ιαομαι heal
τοὺς ο the
συντετριμμένους συντριβω fracture; smash
τὴν ο the
καρδίαν καρδια heart
καὶ και and; even
δεσμεύων δεσμευω bundle up; tether
τὰ ο the
συντρίμματα συντριμμα fracture
αὐτῶν αυτος he; him
146:3
אַל־ ʔal- אַל not
תִּבְטְח֥וּ tivṭᵊḥˌû בטח trust
בִ vi בְּ in
נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing
בְּ bᵊ בְּ in
בֶן־ ven- בֵּן son
אָדָ֓ם׀ ʔāḏˈām אָדָם human, mankind
שֶׁ֤ šˈe שַׁ [relative]
אֵֽין ʔˈên אַיִן [NEG]
לֹ֥ו lˌô לְ to
תְשׁוּעָֽה׃ ṯᵊšûʕˈā תְּשׁוּעָה salvation
146:3. qui sanat contritos corde et alligat plagas eorum
Who healeth the broken of heart, and bindeth up their bruises.
146:3. in the sons of men, in whom there is no salvation.
146:3. Put not your trust in princes, [nor] in the son of man, in whom [there is] no help.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
147:3: He healeth the broken in heart - שבורי, the shivered in heart. From the root שבר shabar, to break in pieces, we have our word shiver, to break into splinters, into shivers. The heart broken in pieces by a sense of God's displeasure.
Albert Barnes: Notes on the Bible - 1834
147:3: He healeth the broken in heart - Referrring primarily to the fact that he had healed those who were crushed and broken in their long captivity, and that he had given them comfort by returning them to their native land. At the same time, however, the language is made general, as describing a characteristic of God that he does this; that it is his character to do this. See the notes at Psa 34:18. See also Psa 51:17. Compare Isa 61:1; Luk 4:18.
And bindeth up their wounds - See the notes at Isa 1:6. Margin, griefs. The word refers to those who are afflicted with griefs and troubles. The reference is to mental sorrows; to a troubled spirit; to a heart made sad in any way. God has provided healing for such; on such he bestows peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:3: healeth: Psa 51:17; Job 5:18; Isa 57:15, Isa 61:1; Jer 33:6; Hos 6:1, Hos 6:2; Mal 4:2; Luk 4:18
wounds: Heb. griefs, Isa 1:5, Isa 1:6
Geneva 1599
147:3 He healeth the (c) broken in heart, and bindeth up their wounds.
(c) With affliction, or sorrow for sin.
John Gill
147:3 He healeth the broken in heart,.... Christ is a physician; many are the diseases of his people; he heals them all by his blood, stripes, wounds; and among the rest their broken hearts, which none can cure but himself; hearts broken by the word, as a hammer, accompanied with a divine power; which have a true sense of sin, and godly sorrow for it; are truly contrite, such as the Lord has a respect unto, dwells with, and accepts of; and these he heals, and only he, by pouring in oil and wine, as the good Samaritan; or by applying pardoning grace and mercy to them, streaming through his blood;
and bindeth up their wounds; or "griefs" (n); and so gives them ease, health, and peace, for which they have abundant reason to call upon their souls to bless his name and sing his praise; see Ps 103:1; compare with this Is 61:1.
(n) "dolores eorum", Pagninus, Montanus, Cocceius, Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
147:3 Though applicable to the captive Israelites, this is a general and precious truth.
wounds--(Compare Margin).
146:3146:3: Բժշկէ զբեկեալ սիրտս, եւ պատէ զամենայն վէրս նոցա։
3 Բժշկում է բեկեալ սրտերը, եւ կապում բոլոր վէրքերը նրանց:
3 Սրտով կոտրածները կը բժշկէ Ու անոնց խոցերը կը փաթթէ։
Բժշկէ զբեկեալ սիրտս, եւ պատէ զամենայն վէրս նոցա:

146:3: Բժշկէ զբեկեալ սիրտս, եւ պատէ զամենայն վէրս նոցա։
3 Բժշկում է բեկեալ սրտերը, եւ կապում բոլոր վէրքերը նրանց:
3 Սրտով կոտրածները կը բժշկէ Ու անոնց խոցերը կը փաթթէ։
zohrab-1805▾ eastern-1994▾ western am▾
146:3146:3 Он исцеляет сокрушенных сердцем и врачует скорби их;
146:4 ὁ ο the ἀριθμῶν αριθμεω number πλήθη πληθος multitude; quantity ἄστρων αστρον constellation καὶ και and; even πᾶσιν πας all; every αὐτοῖς αυτος he; him ὀνόματα ονομα name; notable καλῶν καλος fine; fair
146:4 תֵּצֵ֣א tēṣˈē יצא go out ר֭וּחֹו ˈrûḥô רוּחַ wind יָשֻׁ֣ב yāšˈuv שׁוב return לְ lᵊ לְ to אַדְמָתֹ֑ו ʔaḏmāṯˈô אֲדָמָה soil בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ֝ ˈha הַ the ה֗וּא hˈû הוּא he אָבְד֥וּ ʔāvᵊḏˌû אבד perish עֶשְׁתֹּנֹתָֽיו׃ ʕeštōnōṯˈāʸw עֶשְׁתֹּנֶת thought
146:4. qui numerat multitudinem stellarum et omnes nomine suo vocatWho telleth the number of the stars: and calleth them all by their names.
4. He telleth the number of the stars; he giveth them all their names.
146:4. His spirit will depart, and he will return to his earth. In that day, all their thoughts will perish.
146:4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
He healeth the broken in heart, and bindeth up their wounds:

146:3 Он исцеляет сокрушенных сердцем и врачует скорби их;
146:4
ο the
ἀριθμῶν αριθμεω number
πλήθη πληθος multitude; quantity
ἄστρων αστρον constellation
καὶ και and; even
πᾶσιν πας all; every
αὐτοῖς αυτος he; him
ὀνόματα ονομα name; notable
καλῶν καλος fine; fair
146:4
תֵּצֵ֣א tēṣˈē יצא go out
ר֭וּחֹו ˈrûḥô רוּחַ wind
יָשֻׁ֣ב yāšˈuv שׁוב return
לְ lᵊ לְ to
אַדְמָתֹ֑ו ʔaḏmāṯˈô אֲדָמָה soil
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ֝ ˈha הַ the
ה֗וּא hˈû הוּא he
אָבְד֥וּ ʔāvᵊḏˌû אבד perish
עֶשְׁתֹּנֹתָֽיו׃ ʕeštōnōṯˈāʸw עֶשְׁתֹּנֶת thought
146:4. qui numerat multitudinem stellarum et omnes nomine suo vocat
Who telleth the number of the stars: and calleth them all by their names.
146:4. His spirit will depart, and he will return to his earth. In that day, all their thoughts will perish.
146:4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4-5. Небо усеяно неисчислимым количеством светил. Пересчитать последние человеку невозможно. У Бога же они все сосчитаны, что указывает на неизмеримость и всеобьемлемость божественного ведения. "Называть именами" - давать определенное назначение. Бог не только знает, сколько звезд на небе, но и каждая из них отправляет и исполняет свою определенную службу по Его воле, а потому "разум Его неизмерим", Его действий в мире человек никогда не познает и не обнимет своим ограниченным умом.
Adam Clarke: Commentary on the Bible - 1831
147:4: He telleth the number of the stars - He whose knowledge is so exact as to tell every star in heaven, can be under no difficulty to find out and collect all the scattered exiles of Israel.
Albert Barnes: Notes on the Bible - 1834
147:4: He telleth the number of the stars - He counts them all. God only can do this. The stars are so numerous that no astronomer can count them; they lie so far in the depths of space, and are so remote from each other, that no man can be so presumptuous as to suppose that he has even seen any considerable part of them, even by the aid of the most powerful telescopes.
He calleth them all by their names - As if each one had a name, and God could call them forth one by one by their names, like the muster-roll of an army. This language seems to be taken from Isa 40:26 : "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by numbers; he calleth them all by names, by the greatness of his might, for that he is strong in power; not one faileth." See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:4: He: Psa 8:3, Psa 148:3; Gen 15:5; Isa 40:26
Geneva 1599
147:4 He (d) telleth the number of the stars; he calleth them all by [their] names.
(d) Though it seems incredible to man, that God should assemble his Church, being so dispersed, yet nothing can be too hard to him that can number and name all the stars.
John Gill
147:4 He telleth the number of the stars,.... Which no man can do exactly; see Gen 15:5; the ancient astronomers pretended to tell them, as Aratus and Eudoxus (o), and fixed their number at a thousand and some odd; but then these were only such as were of some magnitude and influence, and such as commonly appeared; but since the use of telescopes many are seen which were not before; and especially those clusters of them in the Milky Way cannot be distinctly discerned and told; but the Lord that made them can tell their exact number. Aben Ezra thinks this is said with respect to the outcasts of Israel scattered throughout the whole earth, as the stars are in the upper orb; and that as the Lord knows the one, he knows the other; which is not amiss, especially spiritually understood;
he calleth them all by their names; not that he calls one Jupiter and another Verus, &c. as the Heathens have done; but the sense is, that he has as perfect, distinct, and exact knowledge of them, as we have of any persons or things that we can call by name, and more so; see Is 40:26. This may be applied to the saints, who are like to stars for the light they receive from Christ the sun of righteousness, and are a number which no man can number; but Christ knows them all distinctly and exactly, and can call them by name, and holds them in his right hand, and will preserve them; and they shall shine for ever like stars, yea, like the sun in the kingdom of his Father; so Arama interprets this of the righteous, who are compared to stars; see Dan 12:4.
(o) Vid. Augustin de Civ. Dei, l. 16. c. 23.
John Wesley
147:4 Calleth them - He exactly knows them as we do those whom we can call by name.
Robert Jamieson, A. R. Fausset and David Brown
147:4 God's power in nature (Is 40:26-28, and often) is presented as a pledge of His power to help His people.
telleth . . . stars--what no man can do (Gen 15:5).
146:4146:4: Թուէ զբազմութիւն աստեղաց, եւ զամենեսեան զնոսա յանուանէ՛ կոչէ[7755]։ [7755] Ոմանք.Ո թուէ զբազ՛՛։
4 Նա հաշւում է աստղերի բազմութիւնը, եւ կոչում բոլորն իրենց անուններով:
4 Աստղերուն թիւը կը համրէ, Անոնց ամէնքն ալ իրենց անուններովը կը կանչէ։
Ո թուէ զբազմութիւն աստեղաց, եւ զամենեսեան զնոսա յանուանէ կոչէ:

146:4: Թուէ զբազմութիւն աստեղաց, եւ զամենեսեան զնոսա յանուանէ՛ կոչէ[7755]։
[7755] Ոմանք.Ո թուէ զբազ՛՛։
4 Նա հաշւում է աստղերի բազմութիւնը, եւ կոչում բոլորն իրենց անուններով:
4 Աստղերուն թիւը կը համրէ, Անոնց ամէնքն ալ իրենց անուններովը կը կանչէ։
zohrab-1805▾ eastern-1994▾ western am▾
146:4146:4 исчисляет количество звезд; всех их называет именами их.
146:5 μέγας μεγας great; loud ὁ ο the κύριος κυριος lord; master ἡμῶν ημων our καὶ και and; even μεγάλη μεγας great; loud ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him καὶ και and; even τῆς ο the συνέσεως συνεσις comprehension αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be ἀριθμός αριθμος number
146:5 אַשְׁרֵ֗י ʔašrˈê אֶשֶׁר happiness שֶׁ֤ šˈe שַׁ [relative] אֵ֣ל ʔˈēl אֵל god יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in עֶזְרֹ֑ו ʕezrˈô עֵזֶר help, helper שִׂ֝בְרֹ֗ו ˈśivrˈô שֵׂבֶר hope עַל־ ʕal- עַל upon יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s)
146:5. magnus Dominus noster et multus fortitudine prudentiae eius non est numerusGreat is our Lord, and great is his power: and of his wisdom there is no number.
5. Great is our Lord, and mighty in power; his understanding is infinite.
146:5. Blessed is he whose help is the God of Jacob: his hope is in the Lord God himself,
146:5. Happy [is he] that [hath] the God of Jacob for his help, whose hope [is] in the LORD his God:
He telleth the number of the stars; he calleth them all by [their] names:

146:4 исчисляет количество звезд; всех их называет именами их.
146:5
μέγας μεγας great; loud
ο the
κύριος κυριος lord; master
ἡμῶν ημων our
καὶ και and; even
μεγάλη μεγας great; loud
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
τῆς ο the
συνέσεως συνεσις comprehension
αὐτοῦ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
ἀριθμός αριθμος number
146:5
אַשְׁרֵ֗י ʔašrˈê אֶשֶׁר happiness
שֶׁ֤ šˈe שַׁ [relative]
אֵ֣ל ʔˈēl אֵל god
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
עֶזְרֹ֑ו ʕezrˈô עֵזֶר help, helper
שִׂ֝בְרֹ֗ו ˈśivrˈô שֵׂבֶר hope
עַל־ ʕal- עַל upon
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s)
146:5. magnus Dominus noster et multus fortitudine prudentiae eius non est numerus
Great is our Lord, and great is his power: and of his wisdom there is no number.
146:5. Blessed is he whose help is the God of Jacob: his hope is in the Lord God himself,
146:5. Happy [is he] that [hath] the God of Jacob for his help, whose hope [is] in the LORD his God:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
147:5: His understanding is infinite - To his intelligence there is no number: though he numbers the stars, his understanding is without number. It is infinite; therefore, he can know, as he can do, all things.
Albert Barnes: Notes on the Bible - 1834
147:5: Great is our Lord - See the notes at Psa 48:1.
And of great power - This seems to be added, as in Isa 40:28, in view of the power required in making the heavens, and in guiding and numbering the stars: "Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?"
His understanding is infinite - Margin, Of his understanding there is no number. That is, This corresponds with his power to number the stars. There is no limit to it. It is not bounded; there is no point reached where it can be said that there is no more; that it is exhausted. See the notes at Isa 40:28 : "There is no searching of his understanding."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:5: Great: Psa 48:1, Psa 96:4, Psa 99:2, Psa 135:5, Psa 145:3; Ch1 16:25; Jer 10:6, Jer 32:17-19; Nah 1:3; Rev 15:3
his understanding is infinite: Heb. of his understanding there is no number, Psa 40:5, Psa 139:17, Psa 139:18; Isa 40:28; Rom 11:33
John Gill
147:5 Great is our Lord, and of great power,.... "Our Lord" is our Lord Jesus Christ, the Lord of the whole earth; the Lord of his own people by creation, by redemption, by marriage, and by the conquest of his grace, and their voluntary submission to him; he is "great" in his person, offices, and grace, and therefore greatly to be praised; see Ps 145:3; and particularly his "power" is very "great", as appears in the creation of all things out of nothing by him; in the sustaining and support of the world and all things in it: in the redemption of his people from the hand of their powerful enemies; in beginning, carrying on, and perfecting a work of grace on their hearts by his Spirit and power; and in the preservation of them unto eternal life, through a thousand dangers and difficulties: at his resurrection all power in heaven and earth were given him as Mediator; and in the latter day he will take to himself his great power and reign; and in the last day will raise the dead out of their graves;
his understanding is infinite; it reaches to all things, not to the stars of heaven only, as in Ps 147:4, but to the fowls of the air, to the beasts of the field, and cattle upon a thousand hills; to all on the surface of the earth, or in the bowels of it; and to the fishes of the sea: it reaches to all men, and to all the thoughts of their hearts, the words of their mouths, and the actions of their lives; it reaches to all things past, that have been, to everything present, and to whatsoever is to come; it includes not only the knowledge of all things that are, or certainly will be, but of all things possible, or which he could bring into being if he would; it is concerned not only with the quality and nature of things it perfectly understands, but with the quantity of them; even all things in creation and providence, which are without number and past finding out by men; and so his understanding is without number, and cannot be declared, as the word signifies.
146:5146:5: Մեծ է Տէր մեր եւ մեծ է զօրութիւն նորա, իմաստութեան նորա ո՛չ գոյ բաւ[7756]։ [7756] Ոմանք.Տէր. եւ մեծ է զօ՛՛... եւ իմաս՛՛։
5 Մեծ է մեր Տէրը, եւ մեծ է նրա զօրութիւնը, նրա իմաստութիւնը սահման չունի:
5 Մեծ է մեր Տէրը ու իր զօրութիւնը շատ է. Անոր իմաստութիւնը անհուն է։
Մեծ է Տէր մեր եւ մեծ է զօրութիւն նորա, իմաստութեան նորա ոչ գոյ բաւ:

146:5: Մեծ է Տէր մեր եւ մեծ է զօրութիւն նորա, իմաստութեան նորա ո՛չ գոյ բաւ[7756]։
[7756] Ոմանք.Տէր. եւ մեծ է զօ՛՛... եւ իմաս՛՛։
5 Մեծ է մեր Տէրը, եւ մեծ է նրա զօրութիւնը, նրա իմաստութիւնը սահման չունի:
5 Մեծ է մեր Տէրը ու իր զօրութիւնը շատ է. Անոր իմաստութիւնը անհուն է։
zohrab-1805▾ eastern-1994▾ western am▾
146:5146:5 Велик Господь наш и велика крепость [Его], и разум Его неизмерим.
146:6 ἀναλαμβάνων αναλαμβανω take up; take along πραεῖς πραυς gentle ὁ ο the κύριος κυριος lord; master ταπεινῶν ταπεινοω humble; bring low δὲ δε though; while ἁμαρτωλοὺς αμαρτωλος sinful ἕως εως till; until τῆς ο the γῆς γη earth; land
146:6 עֹשֶׂ֤ה׀ ʕōśˈeh עשׂה make שָׁ֘מַ֤יִם šˈāmˈayim שָׁמַיִם heavens וָ wā וְ and אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּ֥ם yyˌom יָם sea וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֑ם bˈām בְּ in הַ ha הַ the שֹּׁמֵ֖ר ššōmˌēr שׁמר keep אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
146:6. suscipiens mansuetos Dominus humilians impios usque ad terramThe Lord lifteth up the meek, and bringeth the wicked down even to the ground.
6. The LORD upholdeth the meek: he bringeth the wicked down to the ground.
146:6. who made heaven and earth, the sea, and all the things that are in them.
146:6. Which made heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:
Great [is] our Lord, and of great power: his understanding [is] infinite:

146:5 Велик Господь наш и велика крепость [Его], и разум Его неизмерим.
146:6
ἀναλαμβάνων αναλαμβανω take up; take along
πραεῖς πραυς gentle
ο the
κύριος κυριος lord; master
ταπεινῶν ταπεινοω humble; bring low
δὲ δε though; while
ἁμαρτωλοὺς αμαρτωλος sinful
ἕως εως till; until
τῆς ο the
γῆς γη earth; land
146:6
עֹשֶׂ֤ה׀ ʕōśˈeh עשׂה make
שָׁ֘מַ֤יִם šˈāmˈayim שָׁמַיִם heavens
וָ וְ and
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּ֥ם yyˌom יָם sea
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֑ם bˈām בְּ in
הַ ha הַ the
שֹּׁמֵ֖ר ššōmˌēr שׁמר keep
אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
146:6. suscipiens mansuetos Dominus humilians impios usque ad terram
The Lord lifteth up the meek, and bringeth the wicked down even to the ground.
146:6. who made heaven and earth, the sea, and all the things that are in them.
146:6. Which made heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
6. "Смиренные" - евреи, возвращением из плена "возвышенные" как в глазах древних народов, по отношение к которым они снова явились самостоятельной политической величиной, так и в очах Господа, Который теперь приблизил их к Себе. "Нечестивые" - языческие народы, политическое могущество которых непрочно и непостоянно: прежние повелители делаются рабами - вавилоняне порабощены мидянами, которые подпали под власть персов (смена восточных мировых монархий происходила на глазах евреев).
Adam Clarke: Commentary on the Bible - 1831
147:6: The Lord lifteth up the meek - The humbled, the afflicted.
Albert Barnes: Notes on the Bible - 1834
147:6: The Lord lifteth up the meek - The humble; the poor; the bowed down; the oppressed. See the notes at Psa 146:8 : "The Lord raiseth them that are bowed down."
He casteth the wicked down to the ground - See the notes at Psa 146:9 : "The way of the wicked he turneth upside down."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:6: lifteth up: Psa 25:9, Psa 37:11, Psa 145:14, Psa 146:8, Psa 146:9, Psa 149:4; Sa1 2:8; Zep 2:3; Mat 5:5; Jam 4:10; Pe1 3:4, Pe1 5:6
he casteth: Psa 55:23, Psa 73:18, Psa 73:19, Psa 146:9; Pe2 2:4-9
Geneva 1599
147:6 The LORD lifteth up the meek: he casteth the wicked down to the (e) ground.
(e) For the more high that the wicked climb the greater is their fall in the end.
John Gill
147:6 The Lord lifteth up the meek,.... The lowly and humble souls, such as are made so by the Spirit of God; he shows them their sinfulness, and want of righteousness; the insufficiency of their own, and need of Christ's; blowing a blast upon all their goodliness, so bringing down their natural pride and haughtiness, and causing them to submit to Christ, that he alone might be exalted; such as learn of him, who is meek and lowly, and become the followers of the humble Jesus; who being partakers of his grace, have low thoughts of themselves, as if the least of saints and chief of sinners; and higher thoughts of others; who ascribe all they have and are to the grace of God; and who make no boast of nor place any trust in anything they do; who quietly submit to every adversity; patiently bear all the injuries, affronts, and reproaches of men; and are silent under every afflictive dispensation of Providence: these humble ones the Lord exalts in due time; he lifts up their spirits, he cheers and refreshes their souls; raises them to a high estate of grace, sets them among princes, gives them honour here, and a crown and kingdom hereafter; these shall inherit the new earth, in which will dwell righteousness; see Mt 5:5;
he casteth the wicked down to the ground; or "humbles them to the ground" (p); he abases the proud and brings them into a low estate, sometimes in this world; however in the next he casts them down to hell, even into the lowest hell, which is the portion of all wicked men, of all proud and haughty sinners; see Is 26:5; compare with these expressions Lk 1:51. Aben Ezra by the "meek" understands the outcasts of Israel, and by the "wicked" the kings of the Gentiles, subject to Israel.
(p) "humiliaus", V. L. Montanus; "humiliat", Pagninus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
147:6 That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Ps 146:8-9).
146:6146:6: Ընդունի զհեզս Տէր, եւ խոնարհ առնէ զամբարտաւանս մինչեւ յերկիր[7757]։ [7757] Ոմանք.Առնէր զմեղաւորս մինչեւ յեր՛՛։
6 Տէրն ընդունում է հեզերին, եւ մինչեւ գետին խոնարհեցնում ամբարտաւաններին:
6 Տէրը կը հաստատէ խեղճերը Ու ամբարիշտները մինչեւ հողը կը խոնարհեցնէ։
[840]Ընդունի զհեզս Տէր, եւ խոնարհ առնէ զամբարտաւանս մինչեւ յերկիր:

146:6: Ընդունի զհեզս Տէր, եւ խոնարհ առնէ զամբարտաւանս մինչեւ յերկիր[7757]։
[7757] Ոմանք.Առնէր զմեղաւորս մինչեւ յեր՛՛։
6 Տէրն ընդունում է հեզերին, եւ մինչեւ գետին խոնարհեցնում ամբարտաւաններին:
6 Տէրը կը հաստատէ խեղճերը Ու ամբարիշտները մինչեւ հողը կը խոնարհեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
146:6146:6 Смиренных возвышает Господь, а нечестивых унижает до земли.
146:7 ἐξάρξατε εξαρχω the κυρίῳ κυριος lord; master ἐν εν in ἐξομολογήσει εξομολογησις play τῷ ο the θεῷ θεος God ἡμῶν ημων our ἐν εν in κιθάρᾳ κιθαρα harp
146:7 עֹשֶׂ֤ה ʕōśˈeh עשׂה make מִשְׁפָּ֨ט׀ mišpˌāṭ מִשְׁפָּט justice לָ lā לְ to † הַ the עֲשׁוּקִ֗ים ʕᵃšûqˈîm עשׁק oppress נֹתֵ֣ן nōṯˈēn נתן give לֶ֭חֶם ˈleḥem לֶחֶם bread לָ lā לְ to † הַ the רְעֵבִ֑ים rᵊʕēvˈîm רָעֵב hungry יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מַתִּ֥יר mattˌîr נתר run אֲסוּרִֽים׃ ʔᵃsûrˈîm אסר bind
146:7. canite Domino in confessione canite Deo nostro in citharaSing ye to the Lord with praise: sing to our God upon the harp.
7. Sing unto the LORD with thanksgiving; sing praises upon the harp unto our God:
146:7. He preserves the truth forever. He executes judgment for those who suffer injury. He provides food for the hungry. The Lord releases those who are bound.
146:7. Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
The LORD lifteth up the meek: he casteth the wicked down to the ground:

146:6 Смиренных возвышает Господь, а нечестивых унижает до земли.
146:7
ἐξάρξατε εξαρχω the
κυρίῳ κυριος lord; master
ἐν εν in
ἐξομολογήσει εξομολογησις play
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ἐν εν in
κιθάρᾳ κιθαρα harp
146:7
עֹשֶׂ֤ה ʕōśˈeh עשׂה make
מִשְׁפָּ֨ט׀ mišpˌāṭ מִשְׁפָּט justice
לָ לְ to
הַ the
עֲשׁוּקִ֗ים ʕᵃšûqˈîm עשׁק oppress
נֹתֵ֣ן nōṯˈēn נתן give
לֶ֭חֶם ˈleḥem לֶחֶם bread
לָ לְ to
הַ the
רְעֵבִ֑ים rᵊʕēvˈîm רָעֵב hungry
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
מַתִּ֥יר mattˌîr נתר run
אֲסוּרִֽים׃ ʔᵃsûrˈîm אסר bind
146:7. canite Domino in confessione canite Deo nostro in cithara
Sing ye to the Lord with praise: sing to our God upon the harp.
146:7. He preserves the truth forever. He executes judgment for those who suffer injury. He provides food for the hungry. The Lord releases those who are bound.
146:7. Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7. "Петь поочередно" - или отдельными группами хоров, или по сословиям и классам народа.
Adam Clarke: Commentary on the Bible - 1831
147:7: Sing unto the Lord - ענו enu, sing a responsive song, sing in parts, answer one another.
Albert Barnes: Notes on the Bible - 1834
147:7: Sing unto the Lord with thanksgiving - Accompany the praise of God - the expression of worship - with a grateful remembrance of the past. The one will aid the other, and the two will constitute acceptable and proper worship. The first word here means properly to answer, or respond; and the idea would seem to be, that we are to make a suitable response or answer to the manifold layouts which we have received at the hand of God.
Sing praise upon the harp unto our God - On the word harp, see the notes at Isa 5:12. The harp was an instrument commonly employed in divine worship. See the notes at Psa 33:2 : "Praise the Lord with harp." Compare Psa 43:4; Psa 49:4; Psa 57:8; Psa 71:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:7: Psa 47:6, Psa 47:7, Psa 68:32, Psa 92:1-3, Psa 95:1, Psa 95:2, Psa 107:21, Psa 107:22; Exo 15:20, Exo 15:21; Rev 5:8-10
Carl Friedrich Keil and Franz Delitzsch
147:7
With Ps 147:7 the song takes a new flight. ענה ל signifies to strike up or sing in honour of any one, Num 21:27; Is 27:2. The object of the action is conceived of in בּתּודה as the medium of it (cf. e.g., Job 16:4). The participles in Ps 147:8. are attributive clauses that are attached in a free manner to לאלהינוּ. הכין signifies to prepare, procure, as e.g., in Job 38:41 - a passage which the psalmist has had in his mind in connection with Ps 147:9. מצמיח, as being the causative of a verb. crescendi, is construed with a double accusative: "making mountains (whither human agriculture does not reach) to bring forth grass;" and the advance to the thought that God gives to the cattle the bread that they need is occasioned by the "He causeth grass to grow for the cattle" of the model passage Ps 104:14, just as the only hinting אשׁר יקראוּ, which is said of the young of the raven (which are forsaken and cast off by their mothers very early), is explained from ילדיו אל־אל ישׁוּעוּ in Job loc. cit. The verb קרא brev ehT .tic .col boJ ni , κράζειν (cf. κρώζειν), is still more expressive for the cry of the raven, κόραξ, Sanscrit kârava, than that שׁוּע; κοράττειν and κορακεύεσθαι signify directly to implore incessantly, without taking any refusal. Towards Him, the gracious Sustainer of all beings, are the ravens croaking for their food pointed (cf. Lk 12:24, "Consider the ravens"), just like the earth that thirsts for rain. He is the all-conditioning One. Man, who is able to know that which the irrational creature unconsciously acknowledges, is in the feeling of his dependence to trust in Him and not in himself. In all those things to which the God-estranged self-confidence of man so readily clings, God has no delight (יחפּץ, pausal form like יחבּשׁ) and no pleasure, neither in the strength of the horse, whose rider imagines himself invincible, and, if he is obliged to flee, that he cannot be overtaken, nor in the legs of a man, upon which he imagines himself so firm that he cannot be thrown down, and which, when he is pursued, will presumptively carry him far enough away into safety. שׁוק, Arab. sâq, is the leg from the knee to the foot, from Arab. sâqa, root sq, to drive, urge forward, more particularly to urge on to a gallop (like curs, according to Pott, from the root car, to go). What is meant here is, not that the strength of the horse and muscular power are of no avail when God wills to destroy a man (Ps 33:16., Amos 2:14.), but only that God has no pleasure in the warrior's horse and in athletic strength. Those who fear Him, i.e., with a knowledge of the impotency of all power possessed by the creature in itself, and in humble trust feel themselves dependent upon His omnipotence - these are they in whom He takes pleasure (רצה with the accusative), those who, renouncing all carnal defiance and self-confident self-working, hope in His mercy.
John Gill
147:7 Sing unto the Lord with thanksgiving,.... These are the words of the psalmist unto the Israelites, according to Aben Ezra and Kimchi; but may be an exhortation to all men, especially good men; who are capable of observing the following things concerning providential goodness and special grace, on account of which they are called upon to "sing unto the Lord": or to "answer" (q); to sing alternately, or by responses; the word is used for singing, Hos 2:15; see Ex 15:21; and intends vocal singing, as the next clause instrumental singing, as Kimchi observes. However, the Lord is the object of it, to whom praise is to be sung for all the great and good things done by him, and that "with thanksgiving" to God for them; which, though a distinct thing from singing, and may be done without it, as in prayer; yet singing ought never to be without that; see Eph 5:19;
sing praise upon the harp unto our God; an instrument of music used in the times of the Old Testament; an emblem of the heart, and of making melody in it to the Lord: the hearts of believers are the harps of God, on and with which they sing unto him, when they sing aright, and these are in proper tune.
(q) "respondete", Montanus, Cocceius; "alternis canite", Tigurine version, Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
147:7 His providence supplies bountifully the wild animals in their mountain homes.
Sing . . . Lord--literally, "Answer the Lord," that is, in grateful praise to His goodness, thus declared in His acts.
146:7146:7: Օրհնեցէ՛ք զՏէր խոստովանութեամբ, սաղմո՛ս ասացէք նմա օրհնութեամբ[7758]։ [7758] Ոմանք.Օրհնեցէ՛ք զԱստուած խոս՛՛։
7 Օրհնեցէ՛ք Տիրոջը գոհաբանութեամբ, սաղմո՛ս երգեցէք նրան օրհնութեամբ:
7 Երգեցէ՛ք Տէրոջը գոհութիւնով, Մեր Աստուծոյն սաղմոս ըսէք քնարով,
Օրհնեցէք զՏէր խոստովանութեամբ, սաղմոս ասացէք նմա օրհնութեամբ:

146:7: Օրհնեցէ՛ք զՏէր խոստովանութեամբ, սաղմո՛ս ասացէք նմա օրհնութեամբ[7758]։
[7758] Ոմանք.Օրհնեցէ՛ք զԱստուած խոս՛՛։
7 Օրհնեցէ՛ք Տիրոջը գոհաբանութեամբ, սաղմո՛ս երգեցէք նրան օրհնութեամբ:
7 Երգեցէ՛ք Տէրոջը գոհութիւնով, Մեր Աստուծոյն սաղմոս ըսէք քնարով,
zohrab-1805▾ eastern-1994▾ western am▾
146:7146:7 Пойте поочередно славословие Господу; пойте Богу нашему на гуслях.
146:8 τῷ ο the περιβάλλοντι περιβαλλω drape; clothe τὸν ο the οὐρανὸν ουρανος sky; heaven ἐν εν in νεφέλαις νεφελη cloud τῷ ο the ἑτοιμάζοντι ετοιμαζω prepare τῇ ο the γῇ γη earth; land ὑετόν υετος rain τῷ ο the ἐξανατέλλοντι εξανατελλω spring up ἐν εν in ὄρεσι ορος mountain; mount χόρτον χορτος grass; plant καὶ και and; even χλόην χλοη.1 the δουλείᾳ δουλεια service τῶν ο the ἀνθρώπων ανθρωπος person; human
146:8 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH פֹּ֘קֵ֤חַ pˈōqˈēₐḥ פקח open עִוְרִ֗ים ʕiwrˈîm עִוֵּר blind יְ֭הוָה [ˈyhwāh] יְהוָה YHWH זֹקֵ֣ף zōqˈēf זקף raise up כְּפוּפִ֑ים kᵊfûfˈîm כפף bend יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אֹהֵ֥ב ʔōhˌēv אהב love צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
146:8. qui operit caelos nubibus et praebet terrae pluviam et oriri facit in montibus germenWho covereth the heaven with clouds, and prepareth rain for the earth. Who maketh grass to grow on the mountains, and herbs for the service of men.
8. Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
146:8. The Lord enlightens the blind. The Lord sets upright those who have been thrown down. The Lord loves the just.
146:8. The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:

146:7 Пойте поочередно славословие Господу; пойте Богу нашему на гуслях.
146:8
τῷ ο the
περιβάλλοντι περιβαλλω drape; clothe
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ἐν εν in
νεφέλαις νεφελη cloud
τῷ ο the
ἑτοιμάζοντι ετοιμαζω prepare
τῇ ο the
γῇ γη earth; land
ὑετόν υετος rain
τῷ ο the
ἐξανατέλλοντι εξανατελλω spring up
ἐν εν in
ὄρεσι ορος mountain; mount
χόρτον χορτος grass; plant
καὶ και and; even
χλόην χλοη.1 the
δουλείᾳ δουλεια service
τῶν ο the
ἀνθρώπων ανθρωπος person; human
146:8
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
פֹּ֘קֵ֤חַ pˈōqˈēₐḥ פקח open
עִוְרִ֗ים ʕiwrˈîm עִוֵּר blind
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
זֹקֵ֣ף zōqˈēf זקף raise up
כְּפוּפִ֑ים kᵊfûfˈîm כפף bend
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
אֹהֵ֥ב ʔōhˌēv אהב love
צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
146:8. qui operit caelos nubibus et praebet terrae pluviam et oriri facit in montibus germen
Who covereth the heaven with clouds, and prepareth rain for the earth. Who maketh grass to grow on the mountains, and herbs for the service of men.
146:8. The Lord enlightens the blind. The Lord sets upright those who have been thrown down. The Lord loves the just.
146:8. The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
147:8: Who covereth the heaven with clouds - Collects the vapours together, in order to cause it to rain upon the earth. Even the direction of the winds, the collection of the clouds, and the descent of the rain, are under the especial management of God. These things form a part of his providential management of the world.
Maketh grass to grow upon the mountains - After this clause the Vulgate, the Septuagint, Ethiopic, Arabic, and Anglo-Saxon, add, and herb for the service of man. It appears that a hemistich, or half-line, has been lost from the Hebrew text; which, according to the above Versions, must have stood thus: ועשב לעבדת האדם veeseb laabodath haadam, as in Psa 104:14 : "And herbage for the service of mankind."
Albert Barnes: Notes on the Bible - 1834
147:8: Who covereth the heaven with clouds - Clouds that are designed to convey refreshing rain to the earth. The reasons for praise here stated Psa 147:8-9 are derived from the goodness of God as exhibited in his providential arrangements for the good of man.
Who prepareth rain for the earth - By causing it to be taken from the sea, carried by the clouds, and conveyed through the air to the places where it is needed, and then gently sprinkled on the earth. Compare the notes at Psa 104:13 : "He watereth the hills from his chambers." See also Job 5:10, note; Job 28:26, note; Job 36:27-28, notes; Job 38:28, note; Job 38:37, note.
Who maketh grass to grow upon the mountains - Which would be barren but for the rain. Who conveys the water thus to the very tops of the mountains, and causes it to descend on their sides, so that even the mountains are clothed with verdure and beauty. Compare the notes at Psa 104:14 : "He causeth the grass to grow for the cattle."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:8: covereth: Psa 135:1; Gen 9:14; Kg1 18:44, Kg1 18:45; Job 26:8, Job 26:9, Job 36:27-33, Job 38:24-27; Isa 5:6
prepareth: Psa 65:9-13, Psa 104:13, Psa 104:14; Job 5:10; Jer 14:22; Joe 2:23; Amo 5:7, Amo 5:8; Mat 5:45; Act 14:17; Jam 5:17, Jam 5:18
Geneva 1599
147:8 Who (f) covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
(f) He shows by the example of God's mighty power, goodness, and wisdom, that he can never lack just opportunity to praise God.
John Gill
147:8 Who covereth the heaven with clouds,.... Which are exhalations of vapours out of the earth, and of waters out of the sea, by the sun, and formed into clouds; which are carried about in the air, and let down in showers of rain upon the earth, in proper places, for the good of the inhabitants; and sometimes, when necessary, the heavens are covered and become black with them, as in the times of Ahab, 4Kings 18:35; and though they look dark, dull, and melancholy, yet are for great usefulness: hereby, as it follows, rain is prepared for the earth, to make it fruitful, to bring forth an increase for men and beasts; and is a wonderful display of the wisdom, power, and goodness of God, for which he is to be praised. This may be either an emblem of afflictive dispensations of Providence, which sometimes make a dark and cloudy day, a day of clouds and thick darkness; especially when the Lord covers himself with a cloud, or hides his face from his people; their sins, as clouds interposing between him and them; and yet these afflictions and desertions, though not joyous, but grievous, tend to make the saints more holy, humble, and fruitful: or else of the churches being supplied with Gospel ministers; the "heaven", and so the "kingdom of heaven", often signifies the church of God or Christ; consisting of men, partakers of the heavenly calling, being born from above; and in which the Gospel and ordinances, that come from heaven, are ministered; and which, for the communion had with God, and the privileges of it, is as it were the suburbs and gate of heaven. Ministers of the word are "clouds" full of the rain of heavenly and evangelic doctrine, which they drop and distil as the rain and dew upon the mown grass; and the covering the heavens with them may denote the plenty of them, or a sufficient number of them, as in the first times of the Gospel: all which are of God, who gives to his churches pastors after his own heart; and commands and directs those where to drop the rain of doctrine, and where not, for which he is to be praised; see Is 5:6;
who prepareth rain for the earth; which is purely his preparation, production, and gift, to water the earth and make it fruitful, and is what none of the vanities or idols of the Gentiles could give; and what he prepares in the clouds, the heavens are covered with: to this the word of God and the evangelic doctrine is compared, because of its original; it is of God, and from heaven; it is dispensed and falls by divine direction, and sometimes in one place, and sometimes in another; and often in great plenty, as at the first, so in the last times of the Gospel dispensation; and brings many blessings of grace and goodness with it; and, like rain, is cooling, softening, refreshing, and fructifying; and this is prepared of God, and ordained by him before the world was, for the good of his people; see Deut 32:2, 1Cor 2:6;
who maketh grass to grow upon the mountains; which would be otherwise dry and barren; but, by the clouds letting down rain upon them, grass grows on them for the cattle on a thousand hills. "Mountains", in a figurative sense, signify churches, high, strong, well-rounded, visible, and where God makes a feast of fat things for his people, Is 25:6; "grass" denotes true believers, they of the city which flourish like grass; to which they are like, for their weakness in themselves, their number, verdure, and fruitfulness, and for their growth in the church; which is greatly owing to the Gospel and ordinances as means, the ram of Gospel doctrine, the pure, sincere, and unadulterated word of God; by which souls grow in grace, and in the knowledge of divine things; see Ps 72:16.
146:8146:8: Զգեցո՛յց զերկինս ամպովք, պատրա՛ստ արար զանձրեւ իւր յերկիր։ Բուսոյց զխոտ ՚ի լերինս, զդալարի ծառայութիւն մարդկան[7759]։ [7759] Ոմանք.Ո զգեցոյց զեր՛՛... զդալար ՚ի ծառայութիւն։
8 Երկինքը նա պատեց ամպերով, երկրի համար պատրաստեց անձրեւն իր, լեռներում խոտ աճեցրեց եւ բանջար՝ մարդկանց կարիքների համար:
8 Որ երկինքը ամպերով կը ծածկէ, Անձրեւ կը պատրաստէ երկրի համար, Խոտ կը բուսցնէ լեռներուն վրայ,
Զգեցոյց զերկինս ամպովք, պատրաստ արար զանձրեւ իւր յերկիր, բուսոյց զխոտ ի լերինս, [841]զդալարի ի ծառայութիւն մարդկան:

146:8: Զգեցո՛յց զերկինս ամպովք, պատրա՛ստ արար զանձրեւ իւր յերկիր։ Բուսոյց զխոտ ՚ի լերինս, զդալարի ծառայութիւն մարդկան[7759]։
[7759] Ոմանք.Ո զգեցոյց զեր՛՛... զդալար ՚ի ծառայութիւն։
8 Երկինքը նա պատեց ամպերով, երկրի համար պատրաստեց անձրեւն իր, լեռներում խոտ աճեցրեց եւ բանջար՝ մարդկանց կարիքների համար:
8 Որ երկինքը ամպերով կը ծածկէ, Անձրեւ կը պատրաստէ երկրի համար, Խոտ կը բուսցնէ լեռներուն վրայ,
zohrab-1805▾ eastern-1994▾ western am▾
146:8146:8 Он покрывает небо облаками, приготовляет для земли дождь, произращает на горах траву [и злак на пользу человеку];
146:9 διδόντι διδωμι give; deposit τοῖς ο the κτήνεσι κτηνος livestock; animal τροφὴν τροφη nourishment; provisions αὐτῶν αυτος he; him καὶ και and; even τοῖς ο the νεοσσοῖς νεοσσος chick τῶν ο the κοράκων κοραξ raven τοῖς ο the ἐπικαλουμένοις επικαλεω invoke; nickname αὐτόν αυτος he; him
146:9 יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שֹׁ֘מֵ֤ר šˈōmˈēr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] גֵּרִ֗ים gērˈîm גֵּר sojourner יָתֹ֣ום yāṯˈôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow יְעֹודֵ֑ד yᵊʕôḏˈēḏ עוד warn, to witness וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty יְעַוֵּֽת׃ yᵊʕawwˈēṯ עות be crooked
146:9. qui dat iumentis panem suum filiis corvi clamantibusWho giveth to beasts their food: and to the young ravens that call upon him.
9. He giveth to the beast his food, and to the young ravens which cry.
146:9. The Lord watches over new arrivals. He will support the orphan and the widow. And he will destroy the ways of sinners.
146:9. The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains:

146:8 Он покрывает небо облаками, приготовляет для земли дождь, произращает на горах траву [и злак на пользу человеку];
146:9
διδόντι διδωμι give; deposit
τοῖς ο the
κτήνεσι κτηνος livestock; animal
τροφὴν τροφη nourishment; provisions
αὐτῶν αυτος he; him
καὶ και and; even
τοῖς ο the
νεοσσοῖς νεοσσος chick
τῶν ο the
κοράκων κοραξ raven
τοῖς ο the
ἐπικαλουμένοις επικαλεω invoke; nickname
αὐτόν αυτος he; him
146:9
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
שֹׁ֘מֵ֤ר šˈōmˈēr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
גֵּרִ֗ים gērˈîm גֵּר sojourner
יָתֹ֣ום yāṯˈôm יָתֹום orphan
וְ wᵊ וְ and
אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow
יְעֹודֵ֑ד yᵊʕôḏˈēḏ עוד warn, to witness
וְ wᵊ וְ and
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty
יְעַוֵּֽת׃ yᵊʕawwˈēṯ עות be crooked
146:9. qui dat iumentis panem suum filiis corvi clamantibus
Who giveth to beasts their food: and to the young ravens that call upon him.
146:9. The Lord watches over new arrivals. He will support the orphan and the widow. And he will destroy the ways of sinners.
146:9. The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
147:9: He giveth to the beast his food - To the wild beast; to the animals that cannot toil for it themselves, as man does. Compare Psa 104:21, note; Psa 104:27-28, notes.
To the young ravens which cry - Compare the notes at Job 38:41. See also Psa 145:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:9: Psa 104:27, Psa 104:28, Psa 136:25, Psa 145:15, Psa 145:16; Job 38:41; Mat 6:26; Luk 12:24
Geneva 1599
147:9 He giveth to the beast his food, [and] to the young ravens which (g) cry.
(g) For their crying is as it were a confession of their need, which cannot be relieved, but by God alone, then if God show himself mindful of the most contemptible souls, can he suffer them to die with famine, whom he has assured of life everlasting?
John Gill
147:9 He giveth to the beast his food,.... Through the plenty of grass growing upon the mountains, by the rain falling from the clouds of heaven upon them: these cannot provide for themselves, but the Lord feeds them; and they wait upon him for their food, and receive it of him, Ps 104:27. How much more will he feed his own people, both with temporal and spiritual food; though in their fallen state they are become like the beasts, of which they are sensible when called by grace, and own and acknowledge it! Ps 49:12;
and to the young ravens which cry: which are particularly mentioned, because contemptible creatures, and of no use and service to men, and by the ceremonial law were impure to the Jews; and the rather, because, as naturalists observe, they are very early turned out of their nests, or forsaken by their dams: and this particular instance of the care of Providence is elsewhere observed, Job 38:41. Arama takes notice of the preservation of this creature in the ark, and the use of it to Elijah. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "that call upon him"; that is, upon God and to him; they are expressly said to cry, Job 38:41. The ancient fathers interpret this figuratively; and by the "ravens" understand the Gentiles; and by their "young ones" Christians that spring from them, who call upon the true God.
John Wesley
147:9 Ravens - Which he mentions because they were most contemptible, especially to the Jews, to whom they were unclean: and because they are not only neglected by men, but also forsaken by their dams as soon as ever they can fly, and so are wholly left to the care of Divine providence.
146:9146:9: Այն որ տայ անասնոց զկերակուր իւրեանց. ձագաց ագռաւուց որ կարդան առ նա[7760]։ [7760] Ոմանք.Ո տայ անասնոց կերակուր, ձագուց ագռա՛՛։ Յօրինակին.Ծագաց ագռա՛՛։
9 Նա ուտելիք է տալիս անասուններին եւ ագռաւի ձագերին, որոնք դիմում են իրեն:
9 Որ անասուններուն իրենց կերակուրը կու տայ Ու ագռաւին ձագերուն՝ որոնք կ’աղաղակեն։
այն որ տայ անասնոց զկերակուր իւրեանց, ձագուց ագռաւուց` որ կարդան առ նա:

146:9: Այն որ տայ անասնոց զկերակուր իւրեանց. ձագաց ագռաւուց որ կարդան առ նա[7760]։
[7760] Ոմանք.Ո տայ անասնոց կերակուր, ձագուց ագռա՛՛։ Յօրինակին.Ծագաց ագռա՛՛։
9 Նա ուտելիք է տալիս անասուններին եւ ագռաւի ձագերին, որոնք դիմում են իրեն:
9 Որ անասուններուն իրենց կերակուրը կու տայ Ու ագռաւին ձագերուն՝ որոնք կ’աղաղակեն։
zohrab-1805▾ eastern-1994▾ western am▾
146:9146:9 дает скоту пищу его и птенцам ворона, взывающим {к Нему}.
146:10 οὐκ ου not ἐν εν in τῇ ο the δυναστείᾳ δυναστεια the ἵππου ιππος horse θελήσει θελω determine; will οὐδὲ ουδε not even; neither ἐν εν in ταῖς ο the κνήμαις κνημη the ἀνδρὸς ανηρ man; husband εὐδοκεῖ ευδοκεω satisfied
146:10 יִמְלֹ֤ךְ yimlˈōḵ מלך be king יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֗ם ʕôlˈām עֹולָם eternity אֱלֹהַ֣יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s) צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ wā וְ and דֹ֗ר ḏˈōr דֹּור generation הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
146:10. non est in fortitudine equi voluntas eius neque in tibiis viri placetur eiHe shall not delight in the strength of the horse: nor take pleasure in the legs of a man.
10. He delighteth not in the strength of the horse: he taketh no pleasure in the legs of a man.
146:10. The Lord shall reign forever: your God, O Zion, from generation to generation.
146:10. The LORD shall reign for ever, [even] thy God, O Zion, unto all generations. Praise ye the LORD.
He giveth to the beast his food, [and] to the young ravens which cry:

146:9 дает скоту пищу его и птенцам ворона, взывающим {к Нему}.
146:10
οὐκ ου not
ἐν εν in
τῇ ο the
δυναστείᾳ δυναστεια the
ἵππου ιππος horse
θελήσει θελω determine; will
οὐδὲ ουδε not even; neither
ἐν εν in
ταῖς ο the
κνήμαις κνημη the
ἀνδρὸς ανηρ man; husband
εὐδοκεῖ ευδοκεω satisfied
146:10
יִמְלֹ֤ךְ yimlˈōḵ מלך be king
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֗ם ʕôlˈām עֹולָם eternity
אֱלֹהַ֣יִךְ ʔᵉlōhˈayiḵ אֱלֹהִים god(s)
צִ֭יֹּון ˈṣiyyôn צִיֹּון Zion
לְ lᵊ לְ to
דֹ֥ר ḏˌōr דֹּור generation
וָ וְ and
דֹ֗ר ḏˈōr דֹּור generation
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
146:10. non est in fortitudine equi voluntas eius neque in tibiis viri placetur ei
He shall not delight in the strength of the horse: nor take pleasure in the legs of a man.
146:10. The Lord shall reign forever: your God, O Zion, from generation to generation.
146:10. The LORD shall reign for ever, [even] thy God, O Zion, unto all generations. Praise ye the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
10-11. Величие человека и целого народа зависит не от обилия его военной силы ("конь" - символ военной крепости, так как количеством колесниц и коней на древнем Востоке измерялась сила врага), физической ловкости и выносливости воина ("ноги человеческие", - т. е. уменье быстро, долго и сильно бегать, что очень важно на войне), а степени веры в Бога. Последнее оправдалось на евреях. Они - народ не военный и не боевой - были в плену бесславными и бесправными рабами у могущественных язычников, но получили свободу и независимость не успешной внешней борьбой со своими врагами, а по милости Господа, на Которого одного надеялись.
Adam Clarke: Commentary on the Bible - 1831
147:10: He delighteth not - The horse, among all animals, is most delighted in by man for beauty, strength, and fleetness. And a man's legs, if well proportioned, are more admired than even the finest features of his face. Though God has made these, yet they are not his peculiar delight.
Albert Barnes: Notes on the Bible - 1834
147:10: He delighteth not in the strength of the horse - The horse is among the noblest works of God - perhaps the noblest of all the animals that he has made. See the notes at Job 39:19-25. Yet God regards with more interest and pleasure humble piety than he does any mere power, however great and wonderful it may be.
He taketh not pleasure in the legs of a man - Not the same pleasure as in piety; he prefers the humble heart to this. The reference is to man as capable of rapid marches, of quick movements in assaulting an enemy; the allusion being, perhaps, to an army prepared for war - cavalry and infantry - the horse moving on with resistless force - the foot-soldiers with rapid motion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:10: delighteth: Psa 20:7, Psa 33:16-18; Job 39:19-25; Pro 21:31; Isa 31:1; Hos 1:7
he taketh: Sa1 16:7; Sa2 1:23, Sa2 2:18-23; Ecc 9:11
Geneva 1599
147:10 He delighteth not in the (h) strength of the horse: he taketh not pleasure in the legs of a man.
(h) Though to use lawful means is both profitable and pleases God, yet to put our trust in them is to defraud God of his honour.
John Gill
147:10 He delighteth not in the strength of the horse,.... It has been his will and pleasure to give the horse strength for the use and service of men, both for labour and war; and as this is a creature of his, and the work of his hands, it must be agreeable to him, Job 39:19 yet a horse, though prepared for the battle, is a vain thing for safety, which is only of the Lord; neither can it deliver any by its great strength; nor are a king and his country saved by the multitude of an host, or by a large cavalry: nor are these what the Lord delights in, nor does he save men for the sake of them; though a well-mounted cavalry may be a pleasing sight to men, and they may raise their expectations, and promise themselves great things from them; yet these are of no account with God, who can save as well without them as with them, Prov 21:31. The Targum is,
"he delighteth not in the strength of those that ride on horses;''
that are well mounted, and pride themselves in it; and are equipped for war, and are mighty to engage in it, and prepared to make their escape in danger: Kimchi's note is,
"he delighteth not in man, who puts his confidence in the strength of the horse;''
see Ps 20:8;
he taketh not pleasure in the legs of a man; in which his strength lies, and of which he is apt to glory; but should not, it being displeasing to God; who delights not therein, but in lovingkindness, judgment, and righteousness, Jer 9:23; not in the legs of a man of war, as Arama; which are strong to stand his ground, or swift to flee away when hard-pressed; see Amos 2:14; so the Targum,
"he takes no pleasure in the legs of men that run;''
that are swift to run races, or to flee in battle; to this sense are the notes of Jarchi and Kimchi. It seems to intend the infantry in an army, as the cavalry before; and both intimate that neither horse nor foot are to be trusted in for safety, how pleasing or promising they may be, since God seeth not as man does: or reference may be had to athletic exercises of horse and foot races, of wrestling, combats, &c. men may delight in, but God does not. What are pleasing to him are exercises of a spiritual kind; such as fleeing to Jesus, the strong tower; running the Christian race, to obtain the incorruptible crown; wrestling against principalities and powers, and such acts of grace as are next mentioned.
John Wesley
147:10 Delighteth not - As if he needed either the one or the other for the accomplishment of his designs.
Robert Jamieson, A. R. Fausset and David Brown
147:10 The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favor any; but those who fear and, of course, trust Him, will obtain His approbation and aid.
146:10146:10: Ո՛չ թէ ընդ զօրութիւնս ձիոյ կամեցաւ Տէր, եւ ո՛չ ընդ երանս առն սկայի հաճեցաւ[7761]։ [7761] Ոմանք.Եւ ո՛չ ընդ իրանս առն։
10 Տէրը ձիու զօրութիւն չէ, որ կամենում է, ոչ էլ հսկայի կազմուածքն է հաւանում,
10 Անիկա ձիուն զօրութեանը չի հաճիր, Մարդուն սրունքները չի հաւնիր։
Ոչ թէ ընդ զօրութիւնս ձիոյ կամեցաւ Տէր, եւ ոչ ընդ երանս առն սկայի հաճեցաւ:

146:10: Ո՛չ թէ ընդ զօրութիւնս ձիոյ կամեցաւ Տէր, եւ ո՛չ ընդ երանս առն սկայի հաճեցաւ[7761]։
[7761] Ոմանք.Եւ ո՛չ ընդ իրանս առն։
10 Տէրը ձիու զօրութիւն չէ, որ կամենում է, ոչ էլ հսկայի կազմուածքն է հաւանում,
10 Անիկա ձիուն զօրութեանը չի հաճիր, Մարդուն սրունքները չի հաւնիր։
zohrab-1805▾ eastern-1994▾ western am▾
146:10146:10 Не на силу коня смотрит Он, не к {быстроте} ног человеческих благоволит,
146:11 εὐδοκεῖ ευδοκεω satisfied κύριος κυριος lord; master ἐν εν in τοῖς ο the φοβουμένοις φοβεω afraid; fear αὐτὸν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the ἐλπίζουσιν ελπιζω hope ἐπὶ επι in; on τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
146:11. placetur Domino in his qui timent eum et expectant misericordiam eiusThe Lord taketh pleasure in them that fear him: and in them that hope in his mercy.
11. The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man:

146:10 Не на силу коня смотрит Он, не к {быстроте} ног человеческих благоволит,
146:11
εὐδοκεῖ ευδοκεω satisfied
κύριος κυριος lord; master
ἐν εν in
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
αὐτὸν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
ἐλπίζουσιν ελπιζω hope
ἐπὶ επι in; on
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
146:11. placetur Domino in his qui timent eum et expectant misericordiam eius
The Lord taketh pleasure in them that fear him: and in them that hope in his mercy.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
147:11: The Lord taketh pleasure in them that fear him - That are truly religious.
In those that hope is his mercy - Who are just beginning to seek the salvation of their souls. Even the cry of the penitent is pleasing in the ear of the Lord. With this verse the hundred and forty-sixth Psalm ends in all the Versions, except the Chaldee. And the hundred and forty-seventh commences with the Psa 147:12. I believe these to be two distinct Psalms. The subjects of them are not exactly the same, though something similar; and they plainly refer to different periods.
Albert Barnes: Notes on the Bible - 1834
147:11: The Lord taketh pleasure in them that fear him - In those who truly worship him, however humble, poor, and unknown to people they may be; however unostentatious, retired, unnoticed may be their worship. Not in the "pride, pomp, and circumstance of war" is his pleasure; not in the march of armies; not in the valor of the battlefield; not in scenes where "the garments of the warrior are rolled in blood," but in the closet, when the devout child of God prays; in the family, when the group bend before Him in solemn devotion; in the assembly - quiet, serious, calm - when his friends are gathered together for prayer and praise; in the heart that truly loves, Rev_erences, adores Him.
In those that hope in his mercy - It is a pleasure to him to have the guilty, the feeble, the undeserving hope in Him - trust in Him - seek Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
147:11: taketh: Psa 35:27, Psa 149:4; Pro 11:20, Pro 31:30; Isa 62:4; Zep 3:17; Mal 3:16, Mal 3:17; Pe1 3:4
fear: Psa 33:18, Psa 33:22; Pe1 1:13, Pe1 1:17
John Gill
147:11 The Lord taketh pleasure in them that fear him,.... With a filial and godly fear; that serve and worship him, privately and publicly, with reverence and love: as, appears by the goodness he lays up for them; the good things he communicates to them; the discoveries of his love, covenant, and grace, they have from him; the guard he sets about them; his eye of providence and grace over them; and his heart full of love, pity, and compassion to them; see Ps 33:18;
in those that hope in his mercy; not general, but special; not in the absolute mercy of God, but as displayed in Christ; and great encouragement there is to hope in it, from the plenty of it in his heart, from the instances of it among men, and from the blessings of grace and salvation that spring from it: and in such the Lord takes pleasure; hope is his own grace, and mercy is his delight; and he is pleased with those that exercise hope upon it: not that the graces of fear and hope, and the exercise of them, are the cause and motives of God's delight in his people, which, as they were considered in Christ, was before the world was, or those graces were in them; but these describe and point out the persons who are openly and manifestly the objects of his delight and pleasure. Plutarch (r), an, Heathen writer, seems to have been acquainted with this and Ps 147:10, and to refer to them, when he says,
"it is somewhere said, that God is not a lover of horses, nor of birds, but of men, and desires to dwell with those that are eminently good; nor does he refuse nor despise the familiar converse of a man divine and wise.''
(r) In Vita Numae, vol. 1. p. 62.
146:11146:11: Այլ հաճեցաւ Տէր յերկիւղա՛ծս իւր, եւ ընդ այնոսիկ ոյք յուսան յողորմութիւն նորա[7762]։ Տունք. ժբ̃։[7762] Ոմանք.Տէր ընդ երկիւղածս։
11 այլ Տէրն իրենից երկիւղ կրողներին է հաւանում եւ նրանց, որ իրենց յոյսը դրել են իր ողորմութեան վրայ:
11 Տէրը կը հաւնի իրմէ վախցողները Ու իր ողորմութեանը յուսացողները։
Այլ հաճեցաւ Տէր ընդ երկիւղածս իւր, եւ ընդ այնոսիկ ոյք յուսան յողորմութիւն նորա:

146:11: Այլ հաճեցաւ Տէր յերկիւղա՛ծս իւր, եւ ընդ այնոսիկ ոյք յուսան յողորմութիւն նորա[7762]։ Տունք. ժբ̃։
[7762] Ոմանք.Տէր ընդ երկիւղածս։
11 այլ Տէրն իրենից երկիւղ կրողներին է հաւանում եւ նրանց, որ իրենց յոյսը դրել են իր ողորմութեան վրայ:
11 Տէրը կը հաւնի իրմէ վախցողները Ու իր ողորմութեանը յուսացողները։
zohrab-1805▾ eastern-1994▾ western am▾
146:11146:11 благоволит Господь к боящимся Его, к уповающим на милость Его.
12. Praise the LORD, O Jerusalem; praise thy God, O Zion.
The LORD taketh pleasure in them that fear him, in those that hope in his mercy:

146:11 благоволит Господь к боящимся Его, к уповающим на милость Его.
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