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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Да воспевает Израиль Господа новыми песнями с тимпанами и гуслями за проявление к нему Его благоволения (1-5). Да будут уста Израиля всегда полны славословия Богу, а руки да готовят меч, чтобы совершить над народами "суд писанный" (6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God, ver. 1-5. II. Abundance of terror to the proudest of their enemies, ver. 6-9.
Adam Clarke: Commentary on the Bible - 1831
All the congregation are invited to praise God for his mercies, Psa 149:1-3. Their great privileges, Psa 149:4, Psa 149:5. Their victories, Psa 149:6-9.
This seems to be an epinikion, or song of triumph, after some glorious victory; probably in the time of the Maccabees. It has been also understood as predicting the success of the Gospel in the nations of the earth. According to the Syriac, it concerns the new temple, by which the Christian Church is meant. It has no title in the Hebrew, nor in any of the Versions, and no author's name.
Albert Barnes: Notes on the Bible - 1834
149:0: This belongs to the group of psalms already referred to Ps. 146-150, each beginning and ending with a "Hallelujah," and probably composed after the return from the captivity, and the rebuilding of the walls of the city and the second temple. This psalm would be eminently appropriate to such an occasion - first, as expressing the joy of the nation; and secondly, as indicative of what the nation was to do in those circumstances in carrying out the purposes of God, and accomplishing his will. The people are considered as restored to their land; as safe, peaceful, happy; their city is securely fortified, and they are armed to defend themselves, and are now in a position to carry their conquests over the pagan and hostile powers around them. The psalm, therefore, consists of two parts:
I. The exhortation to praise, to joy, to rejoicing - as appropriate to their deliverance; to their safe return; to their re-establishment in their own land, Psa 149:1-5.
II. The exhortation to carry out the purposes of God in regard to the people who had them, and who wronged were still hostile to them: to inflict on them the punishment which was due to them, and which God designed to bring upon them - regarding themselves as called of God to be his instruments in executing that punishment, in token of the divine displeasure at the conduct of those who had oppressed and wronged them, Psa 149:6-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 149:1, The prophet exhorts to praise God for his love to the church; Psa 149:5, and for that power which he has given to the church.
Carl Friedrich Keil and Franz Delitzsch

Hallelujah to the God of Victory of His People
This Psalm is also explained, as we have already seen on Psalms 147, from the time of the restoration under Ezra and Nehemiah. The new song to which it summons has the supreme power which Israel has attained over the world of nations for its substance. As in Ps 148:14 the fact that Jahve has raised up a horn for His people is called תּהלּה לכל־חסדיו, so here in Ps 149:9 the fact that Israel takes vengeance upon the nations and their rulers is called הדר לכל־חסדיו. The writer of the two Psalms is one and the same. The fathers are of opinion that it is the wars and victories of the Maccabees that are here prophetically spoken of. But the Psalm is sufficiently explicable from the newly strengthened national self-consciousness of the period after Cyrus. The stand-point is somewhere about the stand-point of the Book of Esther. The New Testament spiritual church cannot pray as the Old Testament national church here prays. Under the illusion that it might be used as a prayer without any spiritual transmutation, Ps 149:1-9 has become the watchword of the most horrible errors. It was by means of this Psalm that Caspar Scloppius in his Classicum Belli Sacri, which, as Bakius says, is written not with ink, but with blood, inflamed the Roman Catholic princes to the Thirty Years' religious War. And in the Protestant Church Thomas M׬nzer stirred up the War of the Peasants by means of this Psalm. We see that the Christian cannot make such a Psalm directly his own without disavowing the apostolic warning, "the weapons of our warfare are not carnal" (2Cor 10:4). The praying Christian must there transpose the letter of this Psalm into the spirit of the New Covenant; the Christian expositor, however, has to ascertain the literal meaning of this portion of the Scriptures of the Old Testament in its relation to contemporary history.
John Gill
INTRODUCTION TO PSALM 149
This psalm is thought by Calvin and others to have been written for the sake of the Jews that returned from the Babylonish captivity; and is a prediction of great and famous things done in the times of the Maccabees to Heathens and their princes, so Theodoret; the Syriac version entitles it,
"concerning the new temple;''
that is, the second temple, built by Zerubbabel, and the things done under that; but it rather seems to have been written by David in the beginning of his reign, when he obtained victories over the Philistines, Edomites, Moabites, Ammonites, and Syrians; and refers to the times of the Messiah, as Kimchi, R. Obadiah Gaon, and others think; not of the Jews' vainly expected Messiah, but of the true Messiah, who is come, and will come again, spiritually and personally; and there are many things in it applicable both to the first and latter part of his days.
149:0149:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԹ։
0 Ալէլուիա
149 Ալէլուիա՜։
Ալէլուիա:

149:1: Ալէլուիա. Անգեայ եւ Զաքարիայ. ՃԽԹ։
0 Ալէլուիա
149 Ալէլուիա՜։
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149:0149:0 [Аллилуия.]
149:1 αλληλουια αλληλουια haleluyah ᾄσατε αδω sing τῷ ο the κυρίῳ κυριος lord; master ᾆσμα ασμα.1 innovative; fresh ἡ ο the αἴνεσις αινεσις singing praise αὐτοῦ αυτος he; him ἐν εν in ἐκκλησίᾳ εκκλησια assembly ὁσίων οσιος responsible; devout
149:1 הַ֥לְלוּ hˌallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord שִׁ֣ירוּ šˈîrû שׁיר sing לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH שִׁ֣יר šˈîr שִׁיר song חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new תְּ֝הִלָּתֹ֗ו ˈtᵊhillāṯˈô תְּהִלָּה praise בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly חֲסִידִֽים׃ ḥᵃsîḏˈîm חָסִיד loyal
149:1. alleluia cantate Domino canticum novum laus eius in congregatione sanctorumSing ye to the Lord a new canticle: let his praise be in the church of the saints.
1. Praise ye the LORD. Sing unto the LORD a new song, and his praise in the assembly of the saints.
149:1. Praise ye the LORD. Sing unto the LORD a new song, [and] his praise in the congregation of saints.
149:1. Alleluia. Sing to the Lord a new song. His praise is in the Church of the saints.
KJV [1] Praise ye the LORD:

149:0 [Аллилуия.]
149:1
αλληλουια αλληλουια haleluyah
ᾄσατε αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
ᾆσμα ασμα.1 innovative; fresh
ο the
αἴνεσις αινεσις singing praise
αὐτοῦ αυτος he; him
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
ὁσίων οσιος responsible; devout
149:1
הַ֥לְלוּ hˌallû הלל praise
יָ֨הּ׀ yˌāh יָהּ the Lord
שִׁ֣ירוּ šˈîrû שׁיר sing
לַֽ֭ ˈlˈa לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
שִׁ֣יר šˈîr שִׁיר song
חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new
תְּ֝הִלָּתֹ֗ו ˈtᵊhillāṯˈô תְּהִלָּה praise
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
חֲסִידִֽים׃ ḥᵃsîḏˈîm חָסִיד loyal
149:1. alleluia cantate Domino canticum novum laus eius in congregatione sanctorum
Sing ye to the Lord a new canticle: let his praise be in the church of the saints.
149:1. Praise ye the LORD. Sing unto the LORD a new song, [and] his praise in the congregation of saints.
149:1. Alleluia. Sing to the Lord a new song. His praise is in the Church of the saints.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. Во время вавилонского плена песни евреев, соответственно их покаянному настроению и внешне тяжелому и бесправному положению, носили характер грустный. Теперь же, по возвращении из плена и восстановлении Иерусалима, их положение изменилось; изменились и песни - вместо печальных они стали торжественно-хвалебными и радостными. "Собрание святых" - собрание евреев в храме.
Adam Clarke: Commentary on the Bible - 1831
149:1: Sing unto the Lord a new song - That is, as we have often had occasion to remark, an excellent song, the best we can possibly pronounce. So the word חדש chadash is often understood; and so the word novus, "new," was often used among the Latin writers: -
Pollio amat nostram, quamvis sit rustica, musam.
Pollio et ipse facit.
Nova Carmina Virg. Ecl. iii., ver. 84.
Pollio loves my lines, although rude:
Pollio himself makes excellent odes.
Tamely and inexpressively translated by Dryden: -
"Pollio my rural verse vouchsafes to read.
My Pollio writes himself."
O what a falling off is here!
Servius, in his comment on nova, says, magna, Miranda. Nova means great, admirable.
So on novum nectar, Ecl. v., ver. 71, he says, id est, magna dulcedo; "nectar of Excellent flavor."
Congregation of saints - The Israelites, who were, by profession and by injunction, a holy people.
Albert Barnes: Notes on the Bible - 1834
149:1: Praise ye the Lord - Margin, Hallelujah. See the notes at Psa 146:1.
Sing unto the Lord a new song - As if there was a new and a special occasion for praise. This would be so if the psalm was composed on the return from the exile; on the rebuilding of the city; and on the re-dedication of the temple. On the meaning of the language, see Psa 33:3, note; Rev 5:9, note; Rev 14:3, note; see also Psa 96:1; Isa 42:10.
And his praise in the congregation of saints - In the assembly of the people of God. See Psa 148:14, note; Psa 111:1, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:1: Praise ye the Lord: Heb. Hallelujah, Psa 148:1
Sing: Psa 33:3, Psa 96:1, Psa 98:1, Psa 144:9; Isa 42:10; Rev 5:9
in the congregation: Psa 22:22, Psa 22:25, Psa 68:26, Psa 89:5, Psa 111:1, Psa 116:18; Heb 2:12
Carl Friedrich Keil and Franz Delitzsch
149:1
A period, in which the church is renewing its youth and drawing nearer to the form it is finally to assume, also of inward necessity puts forth new songs. Such a new era has now dawned for the church of the saints, the Israel that has remained faithful to its God and the faith of its fathers. The Creator of Israel (עשׂיו, plural, with the plural suffix, like עשׂי in Job 35:10, עשׂיך in Is 54:5, cf. עשׂו in Job 40:19; according to Hupfeld and Hitzig, cf. Ew. 256, b, Ges. 93, 9, singular; but aj, ajich, aw, are always really plural suffixes) has shown that He is also Israel's Preserver and the King of Zion, that He cannot leave the children of Zion for any length of time under foreign dominion, and has heard the sighing of the exiles (Is 63:19; Is 26:13). Therefore the church newly appropriated by its God and King is to celebrate Him, whose Name shines forth anew out of its history, with festive dance, timbrel, and cithern. For (as the occasion, hitherto only hinted at, is now expressly stated) Jahve takes a pleasure in His people; His wrath in comparison with His mercy is only like a swiftly passing moment (Is 54:7.). The futures that follow state that which is going on at the present time. ענוים is, as frequently, a designation of the ecclesia pressa, which has hitherto, amidst patient endurance of suffering, waited for God's own act of redemption. He now adorns them with ישׁוּעה, help against the victory over the hostile world; now the saints, hitherto enslaved and contemned, exult בכבוד, in honour, or on account of the honour which vindicates them before the world and is anew bestowed upon them (בּ of the reason, or, which is more probable in connection with the boldness of the expression, of the state and mood);
(Note: Such, too (with pomp, not "with an army"), is the meaning of μετὰ δόξης in 1 Macc. 10:60; 14:4, 5, vid., Grimm in loc.))
they shout for joy upon their beds, upon which they have hitherto poured forth their complaints over the present (cf. Hos 7:14), and ardently longed for a better future (Is 26:8); for the bed is the place of soliloquy (Ps 4:5), and the tears shed there (Ps 6:7) are turned into shouts of joy in the case of Israel.
Geneva 1599
149:1 Praise ye the LORD. Sing unto the LORD (a) a new song, [and] his praise in the congregation of saints.
(a) For his rare and manifold benefits bestowed on his Church.
John Gill
149:1 Praise ye the Lord,.... Or "hallelujah"; the title of the psalm, according to many;
sing unto the Lord a new song; for a new mercy received, a new victory obtained, or a new salvation wrought; more particularly the new song of redeeming grace through Jesus Christ, the song of the Lamb, in distinction from the old song of Moses and the children of Israel at the Red sea, on account of their deliverance, which was typical of salvation by Christ, the oldest, being the first song we read of; but this is a new one, which none but the redeemed of the Lamb can sing; a song suited to Gospel times, in which all things are new, a new church state, new ordinances, a new covenant, and a new and living way to the holiest of all; a song proper for renewed persons to sing, who have new favours continually to bless and praise the Lord for;
and his praise in the congregation of saints: such who are partakers of the blessings of divine goodness; are separated and distinguished from others by the grace of God; are sanctified and brought into a Gospel church state; and who gather and assemble together to worship God, and attend upon him in his word and ordinances, and in such assemblies the praises of God are to be sung; which being done socially, the saints are assisting to one another in this service; and it is done with greater solemnity, and is more to the public honour and glory of God; thus Gospel churches are called upon to sing the praises of God among themselves, Eph 5:19; and have Christ for an example going before them, Ps 22:22.
Robert Jamieson, A. R. Fausset and David Brown
149:1 This Psalm sustains a close connection with the foregoing. The chosen people are exhorted to praise God, in view of past favors, and also future victories over enemies, of which they are impliedly assured. (Ps 149:1-9)
(Compare Ps 96:1).
149:1149:1: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր, օրհնութիւն նմա յեկեղեցիս սրբոց[7778]։ [7778] Ոմանք.Յօրհնութիւն ՚ի նոր։
1 Օրհնեցէ՛ք Տիրոջը նոր օրհնութեամբ, սրբերի ժողովում է օրհնութիւնը նրա:
1 Տէրոջը նոր երգ երգեցէք Ու անոր օրհնութիւնը՝ սուրբերուն ժողովին մէջ։
Օրհնեցէք զՏէր յօրհնութիւն նոր, օրհնութիւն նմա յեկեղեցիս սրբոց:

149:1: Օրհնեցէ՛ք զՏէր յօրհնութիւն նոր, օրհնութիւն նմա յեկեղեցիս սրբոց[7778]։
[7778] Ոմանք.Յօրհնութիւն ՚ի նոր։
1 Օրհնեցէ՛ք Տիրոջը նոր օրհնութեամբ, սրբերի ժողովում է օրհնութիւնը նրա:
1 Տէրոջը նոր երգ երգեցէք Ու անոր օրհնութիւնը՝ սուրբերուն ժողովին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
149:1149:1 Пойте Господу песнь новую; хвала Ему в собрании святых.
149:2 εὐφρανθήτω ευφραινω celebrate; cheer Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τῷ ο the ποιήσαντι ποιεω do; make αὐτόν αυτος he; him καὶ και and; even υἱοὶ υιος son Σιων σιων Siōn; Sion ἀγαλλιάσθωσαν αγαλλιαω jump for joy ἐπὶ επι in; on τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῶν αυτος he; him
149:2 יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in עֹשָׂ֑יו ʕōśˈāʸw עשׂה make בְּנֵֽי־ bᵊnˈê- בֵּן son צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion יָגִ֥ילוּ yāḡˌîlû גיל rejoice בְ vᵊ בְּ in מַלְכָּֽם׃ malkˈām מֶלֶךְ king
149:2. laetetur Israhel in factore suo filii Sion exultent in rege suoLet Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
149:2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
149:2. Let Israel rejoice in him who made them, and let the sons of Zion exult in their king.
Sing unto the LORD a new song, [and] his praise in the congregation of saints:

149:1 Пойте Господу песнь новую; хвала Ему в собрании святых.
149:2
εὐφρανθήτω ευφραινω celebrate; cheer
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τῷ ο the
ποιήσαντι ποιεω do; make
αὐτόν αυτος he; him
καὶ και and; even
υἱοὶ υιος son
Σιων σιων Siōn; Sion
ἀγαλλιάσθωσαν αγαλλιαω jump for joy
ἐπὶ επι in; on
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῶν αυτος he; him
149:2
יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
עֹשָׂ֑יו ʕōśˈāʸw עשׂה make
בְּנֵֽי־ bᵊnˈê- בֵּן son
צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion
יָגִ֥ילוּ yāḡˌîlû גיל rejoice
בְ vᵊ בְּ in
מַלְכָּֽם׃ malkˈām מֶלֶךְ king
149:2. laetetur Israhel in factore suo filii Sion exultent in rege suo
Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
149:2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
149:2. Let Israel rejoice in him who made them, and let the sons of Zion exult in their king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints. 2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. 3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. 4 For the LORD taketh pleasure in his people: he will beautify the meek with salvation. 5 Let the saints be joyful in glory: let them sing aloud upon their beds.
We have here,
I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (v. 2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb. xii. 22. The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him (v. 3), singing aloud (v. 5), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early (Exod. xv. 20), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Judg. xxi. 21. But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly (v. 1), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. cxix. 62. When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.
II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice inn God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore praise him, for he formed them for himself, on purpose that they might show forth his praise, Isa. xliii. 21. Let Israel rejoice in his Makers (so it is in the original); for God said, Let us make man; and in this, some think, is the mystery of the Trinity. 2. God's dominion over them. This follows upon the former: if he made them, he is their King; he that gave being no doubt may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection of such a wise and powerful King. Rejoice greatly, O daughter of Zion! for behold thy king comes, the king Messiah, whom God has set upon his holy hill of Zion; let all the children of Zion be joyful in him, and go forth to meet him with their hosannas, Zech. ix. 9. 3. God's delight in them. He is a king that rules by love, and therefore to be praised; for the Lord takes pleasure in his people, in their services, in their prosperity, in communion with them, and in the communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no accession can be made, yet graciously condescends to take pleasure in his people, Ps. cxlvii. 11. 4. God's designs concerning them. Besides the present complacency he has in them, he has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Ps. lxviii. 13), but especially with eternal salvation. The righteous shall be beautified in that day when they shine forth as the sun. In the hopes of this, let them now, in the darkest day, sing a new song.
Adam Clarke: Commentary on the Bible - 1831
149:2: In him that made him - Let them remember in their exultations to give all glory to the Lord; for he is the Author of their being and their blessings. And let them know that he is their King also; that they should submit to his authority, and be guided and regulated in their hearts and conduct by his laws.
Albert Barnes: Notes on the Bible - 1834
149:2: Let Israel - The people of Israel; the Hebrew people; the people of God.
Rejoice in him that made him - Him, who has made the people what they are. All that they have and are is to be traced to him, as really as the universe of matter is to be traced to his power. Their condition is not one of development, or one which is the result of their own wisdom, grace, or power. See the notes at Psa 100:3 : "It is he that hath made us, and not we ourselves." Compare Isa 54:5.
Let the children of Zion - Those who dwell in Zion or Jerusalem.
Be joyful in their King - In God as their king.
(a) That they have a king, or that there is one to rule over them;
(b) That they have such a king; one so wise, so powerful, so good;
(c) That he administers his government with so much efficiency, impartiality, equity, wisdom, goodness. Compare Psa 100:3-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:2: rejoice: Psa 100:1-3, Psa 135:3, Psa 135:4; Deu 7:6, Deu 7:7, Deu 12:7; Sa1 12:22; Job 35:10; Isa 54:5
let the: Isa 52:7, Isa 62:11, Isa 62:12; Joe 2:23; Zac 9:9; Mat 21:5, Mat 25:34; Luk 19:27, Luk 19:38; Joh 19:15, Joh 19:19-22; Phi 3:3; Rev 19:6
Geneva 1599
149:2 Let Israel rejoice in him that (b) made him: let the children of Zion be joyful in their (c) King.
(b) In that they were preferred before all other nations, it was a new creation, and therefore (Ps 95:7) they were called the sheep of God's hands.
(c) For God as he is the creator of the soul and body, so will he that both two serve him, and that his people be continually subject to him, as to their most lawful king.
John Gill
149:2 Let Israel rejoice in him that made him,.... Or, "in his Makers" (i), Father, Son, and Spirit; as in Job 35:10; see also Eccles 12:1; for all three Persons had a concern in the creation of man at first, "let us make man", &c. Gen 1:26; and have in the formation of every individual man; of the Israelites as men, and of them as a body politic and ecclesiastic, being raised up, constituted, and formed by the Lord in their civil and church state, and therefore had reason to rejoice in him, Deut 32:6; and so have all the spiritual Israel of God, whom he has chosen, redeemed, and called; every Israelite indeed, all who are the workmanship of God, the people he has formed for himself, and to show forth his praise: these should rejoice in God the Father, who has chosen them in Christ, blessed them with all spiritual blessings in him, sent him to redeem them, has justified them by his righteousness, pardoned their sins through his blood, adopted them and made them heirs of glory; and in the Son of God their Redeemer, they should rejoice in his person, in his righteousness, sacrifice, and fulness; and in the Holy Spirit, who has regenerated and sanctified them, is their Comforter, and the earnest of their future glory;
let the children of Zion be joyful in their King: not in David, unless as a type, but in his Son, the King Messiah, who is King of Zion; and therefore the children of Zion, the church, who are born of her, the mother of us all, and born in her through the ministry of the word, and brought up there by means of the Gospel, and the ordinances of it; such as are regenerate persons, sons of God, and members of Gospel churches, should rejoice in Christ, the King of saints; that they have such a King over them, who is the greatest of Kings, the King of kings, and Lord of lords; so righteous in the administration of his government, so wise in making laws for them, so powerful to protect and defend them; and who must reign tilt all enemies are put under his feet, even for ever and ever. Every appearance of Christ's kingdom is matter of joy to saints; his first coming was as a King, though in a mean and lowly manner; yet joyful to Zion and her children, Zech 9:9; his ascension to heaven, when he was declared Lord and Christ; the pouring forth of his Spirit, and the success of his Gospel in the Gentile world, to the overthrow of Paganism in it, Rev_ 12:10; and especially it will be an occasion of great joy to his subjects, when he takes to himself his great power, and reigns, Rev_ 11:15.
(i) "in factoribus suis", Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
149:2 God had signalized His relation as a sovereign, in restoring them to their land.
149:2149:2: Ուրախ եղեւ Իսրայէլ յԱրարիչ իւր, որդիք Սիովնի ցնծասցեն ՚ի Թագաւորն իւրեանց[7779]։ [7779] Ոմանք.Ուրախասցի Իսրայէլ յարա՛՛։
2 Իսրայէլն ուրախացաւ իր Արարչով, Սիոնի որդիները թող ցնծան իրենց Թագաւորով:
2 Իսրայէլ թող ուրախանայ իր Ստեղծողին վրայ. Սիօնի որդիները թող ցնծան իրենց Թագաւորին վրայ։
Ուրախ եղեւ Իսրայէլ յԱրարիչ իւր, որդիք Սիոնի ցնծասցեն ի Թագաւորն իւրեանց:

149:2: Ուրախ եղեւ Իսրայէլ յԱրարիչ իւր, որդիք Սիովնի ցնծասցեն ՚ի Թագաւորն իւրեանց[7779]։
[7779] Ոմանք.Ուրախասցի Իսրայէլ յարա՛՛։
2 Իսրայէլն ուրախացաւ իր Արարչով, Սիոնի որդիները թող ցնծան իրենց Թագաւորով:
2 Իսրայէլ թող ուրախանայ իր Ստեղծողին վրայ. Սիօնի որդիները թող ցնծան իրենց Թագաւորին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
149:2149:2 Да веселится Израиль о Создателе своем; сыны Сиона да радуются о Царе своем.
149:3 αἰνεσάτωσαν αινεω sing praise τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐν εν in χορῷ χορος dancing ἐν εν in τυμπάνῳ τυμπανον and; even ψαλτηρίῳ ψαλτηριον play αὐτῷ αυτος he; him
149:3 יְהַֽלְל֣וּ yᵊhˈallˈû הלל praise שְׁמֹ֣ו šᵊmˈô שֵׁם name בְ vᵊ בְּ in מָחֹ֑ול māḥˈôl מָחֹול round dance בְּ bᵊ בְּ in תֹ֥ף ṯˌōf תֹּף tambourine וְ֝ ˈw וְ and כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither יְזַמְּרוּ־ yᵊzammᵊrû- זמר sing לֹֽו׃ lˈô לְ to
149:3. laudent nomen eius in choro in tympano et cithara cantent eiLet them praise his name in choir: let them sing to him with the timbrel and the psaltery.
3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
149:3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
149:3. Let them praise his name in chorus. Let them sing psalms to him with the timbrel and the psaltery.
Let Israel rejoice in him that made him: let the children of Zion be joyful in their King:

149:2 Да веселится Израиль о Создателе своем; сыны Сиона да радуются о Царе своем.
149:3
αἰνεσάτωσαν αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐν εν in
χορῷ χορος dancing
ἐν εν in
τυμπάνῳ τυμπανον and; even
ψαλτηρίῳ ψαλτηριον play
αὐτῷ αυτος he; him
149:3
יְהַֽלְל֣וּ yᵊhˈallˈû הלל praise
שְׁמֹ֣ו šᵊmˈô שֵׁם name
בְ vᵊ בְּ in
מָחֹ֑ול māḥˈôl מָחֹול round dance
בְּ bᵊ בְּ in
תֹ֥ף ṯˌōf תֹּף tambourine
וְ֝ ˈw וְ and
כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither
יְזַמְּרוּ־ yᵊzammᵊrû- זמר sing
לֹֽו׃ lˈô לְ to
149:3. laudent nomen eius in choro in tympano et cithara cantent ei
Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
149:3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
149:3. Let them praise his name in chorus. Let them sing psalms to him with the timbrel and the psaltery.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Хвалить с ликами" - хвалить хором.
Adam Clarke: Commentary on the Bible - 1831
149:3: Let them praise his name in the dance - במחול bemachol, with the pipe, or some kind of wind music, classed here with תף toph, the tabor or drum, and כנור kinnor, the harp." מחול machol," says Parkhurst, "some fistular wind-instrument of music, with holes, as a flute, pipe, or fife, from חל chal, to make a hole or opening." I know no place in the Bible where מחול machol and מחלת machalath mean dance of any kind; they constantly signify some kind of pipe.
Albert Barnes: Notes on the Bible - 1834
149:3: Let them praise his name in the dance - Margin, with the pipe. The Hebrew word here - מחול mâ chô l - is rendered dancing in Psa 30:11; dance, as here, Psa 150:4 (where also the margin has pipe); Jer 31:13; Lam 5:15; dances, Jer 31:4. It does not elsewhere occur. On the verb חול chû l, see Psa 10:5, note; Psa 51:5, note. Here it cannot be improper to regard it as referring to that measured tread, or solemn movement which sometimes constituted a part of worship: Sa2 6:14. Such a movement cannot be proved to be wrong in worship; whether it is wise or expedient is a different matter. Customs in worship change as the customs of a people change; and that might be very proper in one stage of society, or in one period of the world, which, though not in itself wrong, might be very unadvisable in another. There was much in the Hebrew mode of worship which cannot be transferred to the forms of Christian worship without an obvious incongruity and disadvantage; and because a thing has been done, and is not in itself wrong, we should not infer that it should always be done, or that it would be always best. If people like the Shakers dance in worship, they have an undoubted right to do so, and it may be the most edifying mode of worship for them with their low notions of religion; let not others ridicule them; nor let others go to see them as they would any other "outr'e" performance from idle curiosity. Such absurdities might soon die away if they were not kept alive by the notice which they attract, and by the foolish curiosity of wiser people. There are some things which are more certain to come to an end by neglect than they could by sober argument; some things which live merely because they are ridiculed, and because they who practice them are exalted into conspicuity by their own folly, and by the idea that they are martyrs.
Let them sing praises unto him with the timbrel and harp - On these instruments, see the notes at Isa 5:12; notes at Job 21:12; notes at Psa 68:25; notes at Psa 81:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:3: in the dance: or, with the pipe, Psa 150:4 *marg. Exo 15:20; Jdg 11:34; Sa2 6:16; Jer 31:13
with the timbrel: Psa 33:2, Psa 81:2, Psa 137:2-4, Psa 150:3-5; Ch1 15:28, Ch1 15:29, Ch1 16:42, Ch1 25:6; Ch2 29:25; Ezr 3:10
John Gill
149:3 Let them praise his name in the dance,.... In a chorus of saints, joining together in their expressions of joy, by words and gestures; an ancient practice that went along with singing praises, Ex 15:20; or rather, "with the pipe" (k), as some render it; a musical instrument used in former times in the worship of God, in this part of it, praising his name, with those that follow;
let them sing praises unto him with the timbrel and harp; the former of these was a vessel of brass, a drum or tabret, on which they beat, perhaps like one of our kettle drums; the other was a stringed instrument of music much used, and in playing on which David was very skilful: the music of these was typical of the spiritual melody made in the heart to the Lord in singing his praises, to which there are allusions in Gospel times; though the instruments themselves are now laid aside, being only suited to the church in her infant state, when under tutors and governors; see Ps 68:25.
(k) "cum tibia", Tigurine version, Junius & Tremellius, Piscator, Amama.
Robert Jamieson, A. R. Fausset and David Brown
149:3 in the dance-- (Ps 30:11). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined.
sing praises--or, sing and play.
149:3149:3: Օրհնեսցեն զանուն նորա օրհնութեամբ, սաղմոսիւք եւ օրհնութեամբ սաղմո՛ս ասասցեն նմա[7780]։ [7780] Ոմանք.Օրհնելով զանուն նորա օրհ՛՛... սաղմոս երգեցէք նմա։
3 Թող գովեն նրա անունը օրհնութեամբ, նուագարանով ու օրհներգով սաղմոս ասեն նրան:
3 Թող անոր անունը պարով օրհնեն, Թմբուկով եւ քնարով սաղմոս թող ըսեն անոր։
Օրհնեսցեն զանուն նորա օրհնութեամբ, սաղմոսիւք եւ օրհնութեամբ սաղմոս ասասցեն նմա:

149:3: Օրհնեսցեն զանուն նորա օրհնութեամբ, սաղմոսիւք եւ օրհնութեամբ սաղմո՛ս ասասցեն նմա[7780]։
[7780] Ոմանք.Օրհնելով զանուն նորա օրհ՛՛... սաղմոս երգեցէք նմա։
3 Թող գովեն նրա անունը օրհնութեամբ, նուագարանով ու օրհներգով սաղմոս ասեն նրան:
3 Թող անոր անունը պարով օրհնեն, Թմբուկով եւ քնարով սաղմոս թող ըսեն անոր։
zohrab-1805▾ eastern-1994▾ western am▾
149:3149:3 да хвалят имя Его с ликами, на тимпане и гуслях да поют Ему,
149:4 ὅτι οτι since; that εὐδοκεῖ ευδοκεω satisfied κύριος κυριος lord; master ἐν εν in λαῷ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ὑψώσει υψοω elevate; lift up πραεῖς πραυς gentle ἐν εν in σωτηρίᾳ σωτηρια safety
149:4 כִּֽי־ kˈî- כִּי that רֹוצֶ֣ה rôṣˈeh רצה like יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עַמֹּ֑ו ʕammˈô עַם people יְפָאֵ֥ר yᵊfāʔˌēr פאר glorify עֲ֝נָוִ֗ים ˈʕᵃnāwˈîm עָנָו humble בִּ bi בְּ in ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
149:4. quia conplacet sibi Dominus in populo suo exaltabit mansuetos in IesuFor the Lord is well pleased with his people: and he will exalt the meek unto salvation.
4. For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
149:4. For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
149:4. For the Lord is well pleased with his people, and he will exalt the meek unto salvation.
Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp:

149:3 да хвалят имя Его с ликами, на тимпане и гуслях да поют Ему,
149:4
ὅτι οτι since; that
εὐδοκεῖ ευδοκεω satisfied
κύριος κυριος lord; master
ἐν εν in
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ὑψώσει υψοω elevate; lift up
πραεῖς πραυς gentle
ἐν εν in
σωτηρίᾳ σωτηρια safety
149:4
כִּֽי־ kˈî- כִּי that
רֹוצֶ֣ה rôṣˈeh רצה like
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עַמֹּ֑ו ʕammˈô עַם people
יְפָאֵ֥ר yᵊfāʔˌēr פאר glorify
עֲ֝נָוִ֗ים ˈʕᵃnāwˈîm עָנָו humble
בִּ bi בְּ in
ישׁוּעָֽה׃ yšûʕˈā יְשׁוּעָה salvation
149:4. quia conplacet sibi Dominus in populo suo exaltabit mansuetos in Iesu
For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
149:4. For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
149:4. For the Lord is well pleased with his people, and he will exalt the meek unto salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Смиренные" - евреи во время плена, который они переносили в покаянном настроении, с полным пониманием его заслуженности и в смирении (см. кн. пророка Варуха), за что и было даровано им от Господа "спасение" и освобождение.
Adam Clarke: Commentary on the Bible - 1831
149:4: The Lord taketh pleasure in his people - The pleasure or good will of God is in his people: he loves them ardently, and will load them with his benefits, while they are humble and thankful; for,
He will beautify - יפאר yephaer, he will make fair, the meek, ענוים anavim, the lowly, the humble with salvation, בישועה bishuah; which St. Jerome thus translates, Et exaltabit mansuetos in Jesu, "And he will exalt the meek in Jesus." Whether this rendering be correct or not, there is no other way by which the humble soul can be exalted, but by Jesus, as the redeeming Savior.
Albert Barnes: Notes on the Bible - 1834
149:4: For the Lord taketh pleasure in his people - Let them rejoice on this account. He loves them; he approves their conduct; he bestows his favors upon them. All this should add to their joy, and fill their hearts with gladness. Compare the notes at Psa 35:27. The Hebrew word here rendered "taketh pleasure" conveys the idea of complacency, satisfaction, delight. It is the opposite of being pained or offended. God has complacency in his people. He delights in their welfare; he delights in doing them good.
He will beautify the meek with salvation - The word here rendered beautify means to adorn, to honor, as the sanctuary, Isa 60:7 (rendered glorify); and it here means that the salvation which God would bestow upon them would be of the nature of an ornament, as if they were clothed with costly or splendid raiment. Compare Psa 132:16. The word meek here means humble or lowly, and may refer to those who are humble in rank or condition, or those who are humble in heart. Perhaps the two ideas are here combined. They have not external adorning, but God will give them an honor and beauty in salvation which no outward adorning could impart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:4: taketh pleasure: Psa 22:8, Psa 35:27, Psa 117:2, Psa 147:11; Pro 11:20; Isa 62:4, Isa 62:5; Jer 32:41; Zep 3:17
beautify: Psa 90:17, Psa 132:16; Isa 61:1-3, Isa 61:10; Heb 12:10; Pe1 3:4, Pe1 5:5; Rev 7:14
John Gill
149:4 For the Lord taketh pleasure in his people,.... Not all mankind; though they are all his people by creation, and are under the care of his providence; yet they are not all acceptable to him; some are abhorred by him for their sins and transgressions: but these are a special and peculiar people, whom he has foreknown and chosen, taken into the covenant of his grace, and provided in it blessings for them; whom he has given to Christ, and he has redeemed; and who are called by the Spirit and grace of God, whereby they appear to be his people. These the Lord loves with a love of complacency and delight; he takes pleasure in their persons, as considered in Christ, in whom they are accepted with him; as they are clothed with his righteousness, and made comely through his comeliness; as washed in his precious blood, and adorned with the graces of his spirit: yea, he takes pleasure in their services done in faith, and from love, and to his glory; in their sacrifices of prayer and praise, as offered up through Christ; in the company of them and communion with them; and in their prosperity and happinesS, here and hereafter;
he will beautify the meek with salvation; humble and lowly souls, who have been truly humbled under a sense of sin; brought to submit to the righteousness of Christ, and to depend upon the grace of God for salvation; are subject to the yoke of Christ, and patiently submit to the will of God under every dispensation of Providence; are not easily provoked to wrath; are free from envy and malice; have mean thoughts of themselves, and high ones of other saints; these the Lord beautifies now with more grace, with which salvation is connected; with the robe of Christ's righteousness, and the garments of his salvation, which are beautiful ones; and he will beautify them with eternal salvation, with the white robes of immortality and bliss, when they will shine as the sun in the kingdom of heaven.
John Wesley
149:4 The Lord - He rejoiceth over them to do them good. Beautify - Heb. adorn, make them amiable and honourable in the eyes of the world, who now hate and despise them. The meek - All true Israelites are such.
Robert Jamieson, A. R. Fausset and David Brown
149:4 taketh pleasure--literally, "accepts," alluding to acceptance of propitiatory offerings (compare Ps 147:11).
beautify, &c.--adorn the humble with faith, hope, joy, and peace.
149:4149:4: Հաճի Տէր ընդ ժողովուրդս իւր սուրբ, եւ բարձր առնէ զհեզս ՚ի փրկութեան[7781]։ [7781] Ոմանք.Ընդ ժողովուրդ իւր, եւ... արասցէ զհեզս ՚ի փրկութիւն։
4 Տէրը սիրում է իր սուրբ ժողովրդին, եւ փառաւորում հեզերին փրկութեամբ:
4 Վասն զի Տէրը իր ժողովուրդը կը հաւնի, Խոնարհները փրկութիւնով պիտի փառաւորէ։
Հաճի Տէր ընդ ժողովուրդ իւր, եւ բարձր առնէ զհեզս ի փրկութեան:

149:4: Հաճի Տէր ընդ ժողովուրդս իւր սուրբ, եւ բարձր առնէ զհեզս ՚ի փրկութեան[7781]։
[7781] Ոմանք.Ընդ ժողովուրդ իւր, եւ... արասցէ զհեզս ՚ի փրկութիւն։
4 Տէրը սիրում է իր սուրբ ժողովրդին, եւ փառաւորում հեզերին փրկութեամբ:
4 Վասն զի Տէրը իր ժողովուրդը կը հաւնի, Խոնարհները փրկութիւնով պիտի փառաւորէ։
zohrab-1805▾ eastern-1994▾ western am▾
149:4149:4 ибо благоволит Господь к народу Своему, прославляет смиренных спасением.
149:5 καυχήσονται καυχαομαι boast ὅσιοι οσιος responsible; devout ἐν εν in δόξῃ δοξα glory καὶ και and; even ἀγαλλιάσονται αγαλλιαω jump for joy ἐπὶ επι in; on τῶν ο the κοιτῶν κοιτη lying down; relations αὐτῶν αυτος he; him
149:5 יַעְלְז֣וּ yaʕlᵊzˈû עלז rejoice חֲסִידִ֣ים ḥᵃsîḏˈîm חָסִיד loyal בְּ bᵊ בְּ in כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy עַל־ ʕal- עַל upon מִשְׁכְּבֹותָֽם׃ miškᵊvôṯˈām מִשְׁכָּב couch
149:5. exultabunt sancti in gloria laudabunt in cubilibus suisThe saints shall rejoice in glory: they shall be joyful in their beds.
5. Let the saints exult in glory: let them sing for joy upon their beds.
149:5. Let the saints be joyful in glory: let them sing aloud upon their beds.
149:5. The saints will exult in glory. They will rejoice upon their couches.
For the LORD taketh pleasure in his people: he will beautify the meek with salvation:

149:4 ибо благоволит Господь к народу Своему, прославляет смиренных спасением.
149:5
καυχήσονται καυχαομαι boast
ὅσιοι οσιος responsible; devout
ἐν εν in
δόξῃ δοξα glory
καὶ και and; even
ἀγαλλιάσονται αγαλλιαω jump for joy
ἐπὶ επι in; on
τῶν ο the
κοιτῶν κοιτη lying down; relations
αὐτῶν αυτος he; him
149:5
יַעְלְז֣וּ yaʕlᵊzˈû עלז rejoice
חֲסִידִ֣ים ḥᵃsîḏˈîm חָסִיד loyal
בְּ bᵊ בְּ in
כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight
יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy
עַל־ ʕal- עַל upon
מִשְׁכְּבֹותָֽם׃ miškᵊvôṯˈām מִשְׁכָּב couch
149:5. exultabunt sancti in gloria laudabunt in cubilibus suis
The saints shall rejoice in glory: they shall be joyful in their beds.
149:5. Let the saints be joyful in glory: let them sing aloud upon their beds.
149:5. The saints will exult in glory. They will rejoice upon their couches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Пусть имя евреев сделается славным в глазах всех народов, да торжествуют первые над последними, да будет жизнь их мирной и покойной, чтобы они могли в безопасности предаваться отдыху ("на ложах своих").
Adam Clarke: Commentary on the Bible - 1831
149:5: Let the saints be joyful in glory - Let them be gloriously joyful: seeing themselves so honored and so successful, let them be joyful. God has put glory or honor upon them; let them give him the thanks due to his name.
Sing aloud upon their beds - While they are reclining on their couches. At their festal banquets, let them shout the praises of the Lord. In imitation of this we often have at our public entertainments the following words sung, taken from the Vulgate of Psa 115:1 : Non Nobis Domine Non Nobis; sed Nomini Tuo da Gloriam! super Misericordia Tua et Veritate Tua. "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth's sake." Let them mingle their feasting with Divine songs. This reclining on couches, while they take their food, is still practiced in Asiatic countries.
Albert Barnes: Notes on the Bible - 1834
149:5: Let the saints be joyful in glory - In the glory of their condition; in the favor of God; in the honor which he bestows upon them. Let them rejoice in this; let them shout and triumph over this. Other men rejoice in honor; in wealth; in houses, lands, parks, libraries, works of art: let the saints rejoice in the glory of being the friends of God; in the hope of heaven. Compare Psa 84:11.
Let them sing aloud upon their beds - Compare Job 35:10, note; Act 16:25, note; Psa 34:1, note. The idea is, that in the meditations of the night, when darkness is around them, when alone with God, they may find occasion for exultation and praise. Their hearts may be full of joy, and alone they may give expression to their joy in songs of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:5: the saints: Psa 23:1, Psa 118:15, Psa 145:10; Rom 5:2; Pe1 1:8
sing: Psa 42:8, Psa 63:5, Psa 63:6, Psa 92:2; Job 35:10
Geneva 1599
149:5 Let the saints be joyful in glory: let them sing aloud upon their (d) beds.
(d) He alludes to that continual rest and quietness which they should have if they would suffer God to rule them.
John Gill
149:5 Let the saints be joyful in glory,.... In the glory put upon them now, being beautified with salvation; in the righteousness of Christ on them, and the grace of Christ in them, which makes them all glorious within; and in the glory they expect to have hereafter, both upon their bodies and souls, and in the hope of that, Rom 5:2. Some copies of the Ethiopic version render it, "in his glory"; in the glory of Christ, asa divine Person and as Mediator, seen now in the glass of the Gospel, and will be the object of the beautiful vision hereafter; and now is, and then will be, matter of joy unspeakable, 2Cor 3:18. Or "gloriously" (l), in a glorious manner; as saints do rejoice, when they ascribe all the glory of salvation to the free grace of God and death of Christ, and rejoice on that account; saints have reason to rejoice, and indeed none but they; who being regenerated and sanctified, are meet for and shall partake of eternal glory;
let them sing aloud upon their beds; while others are taking their rest and ease, let them meditate on the word of God; commune with their own hearts about their state and condition; remember the Lord, and his goodness to them; all which give an occasion to give thanks unto him, and sing aloud his praise, Ps 63:5; and when they awake on their beds in a morning, after sound sleep and a good repose, it becomes them to praise the Lord, who gives his beloved sleep; and who only makes them sleep, and dwell in safety, Ps 4:8. And the phrase denotes the safe and secure state of the saints upon their beds, lying down and sleeping comfortably, having nothing to fear, the Lord sustaining them; and so may and should sing upon their beds, Ps 3:5; Yea, saints may sing upon their sick beds; since the Lord is with them there, and strengthens them on a bed of languishing, and makes all their bed in their sickness, Ps 41:3; and even upon their death beds may sing aloud the triumphant song, "O death, where is thy sting?" &c. 1Cor 15:55. Saints in a future state are on beds; the grave is a bed, where their flesh rests in hope; and the bosom and arms of Jesus are the bed in which their souls rest; and where they are, not in a state of insensibility and inactivity, but are walking and talking, and singing aloud the praises of electing, redeeming, and calling grace, Is 57:1. So Arama interprets the saints on their beds, those that lie in the grave, when they shall rise from thence,
(l) "gloriose", Castalio.
John Wesley
149:5 In glory - For the honour which God putteth upon them. Beds - By night as well as by day.
Robert Jamieson, A. R. Fausset and David Brown
149:5 in glory--the honorable condition to which they are raised.
upon their beds--once a place of mourning (Ps 6:6).
149:5149:5: Պարծեսցին սուրբքն փառօք, եւ ցնծասցեն ՚ի հանգիստ իւրեանց,
5 Թող սրբերը պարծենան փառքով, եւ ցնծան իրենց հանգստի մէջ:
5 Թող սուրբերը ուրախանան փառքով Ու իրենց անկողիններուն մէջ ցնծան։
Պարծեսցին սուրբքն փառօք, եւ ցնծասցեն ի հանգիստս իւրեանց:

149:5: Պարծեսցին սուրբքն փառօք, եւ ցնծասցեն ՚ի հանգիստ իւրեանց,
5 Թող սրբերը պարծենան փառքով, եւ ցնծան իրենց հանգստի մէջ:
5 Թող սուրբերը ուրախանան փառքով Ու իրենց անկողիններուն մէջ ցնծան։
zohrab-1805▾ eastern-1994▾ western am▾
149:5149:5 Да торжествуют святые во славе, да радуются на ложах своих.
149:6 αἱ ο the ὑψώσεις υψωσις the θεοῦ θεος God ἐν εν in τῷ ο the λάρυγγι λαρυγξ larynx αὐτῶν αυτος he; him καὶ και and; even ῥομφαῖαι ρομφαια broadsword δίστομοι διστομος two-edged ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him
149:6 רֹומְמֹ֣ות rômᵊmˈôṯ רֹומַם praise אֵ֭ל ˈʔēl אֵל god בִּ bi בְּ in גְרֹונָ֑ם ḡᵊrônˈām גָּרֹון throat וְ wᵊ וְ and חֶ֖רֶב ḥˌerev חֶרֶב dagger פִּֽיפִיֹּ֣ות pˈîfiyyˈôṯ פִּיפִיֹּות double-edged בְּ bᵊ בְּ in יָדָֽם׃ yāḏˈām יָד hand
149:6. exaltationes Dei in gutture eorum et gladii ancipites in manibus eorumThe high praises of God shall be in their mouth: and two-edged swords in their hands:
6. the high praises of God in their mouth, and a two-edged sword in their hand;
149:6. [Let] the high [praises] of God [be] in their mouth, and a twoedged sword in their hand;
149:6. The exultations of God will be in their throat, and two-edged swords will be in their hands:
Let the saints be joyful in glory: let them sing aloud upon their beds:

149:5 Да торжествуют святые во славе, да радуются на ложах своих.
149:6
αἱ ο the
ὑψώσεις υψωσις the
θεοῦ θεος God
ἐν εν in
τῷ ο the
λάρυγγι λαρυγξ larynx
αὐτῶν αυτος he; him
καὶ και and; even
ῥομφαῖαι ρομφαια broadsword
δίστομοι διστομος two-edged
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
149:6
רֹומְמֹ֣ות rômᵊmˈôṯ רֹומַם praise
אֵ֭ל ˈʔēl אֵל god
בִּ bi בְּ in
גְרֹונָ֑ם ḡᵊrônˈām גָּרֹון throat
וְ wᵊ וְ and
חֶ֖רֶב ḥˌerev חֶרֶב dagger
פִּֽיפִיֹּ֣ות pˈîfiyyˈôṯ פִּיפִיֹּות double-edged
בְּ bᵊ בְּ in
יָדָֽם׃ yāḏˈām יָד hand
149:6. exaltationes Dei in gutture eorum et gladii ancipites in manibus eorum
The high praises of God shall be in their mouth: and two-edged swords in their hands:
149:6. [Let] the high [praises] of God [be] in their mouth, and a twoedged sword in their hand;
149:6. The exultations of God will be in their throat, and two-edged swords will be in their hands:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
6-9. "Да будут славословия Богу в устах их", т. е. да останутся евреи всегда первыми чтителями своего Господа. В этом - основное условие их земного величия, силы и непобедимости. Тогда меч в их руках будет грозным для их врагов, языческих народов, которые не устоят пред ними, но будут побеждены и обращены в рабов. Под условием верности и преданности Иегове евреи явятся орудиями в руках Господа для совершения того суда над народами, который написан в книгах закона и возвещен через Моисея (Втор XXXII:35). Эта честь - быть судьей над язычниками - принадлежит всем "святым Его", т. е. евреям, под указанным условием. Но, как известно, еврейский народ не сохранил верности своему Господу, чем и лишил себя этого права и чести, которые перешли и осуществляются уже новым Израилем - христианами, и не в форме грубого, военного преобладания, а в виде отсечения и уничтожения среди язычников их ложных верований и грубочувственного строения жизни.
Adam Clarke: Commentary on the Bible - 1831
149:6: Let the high praises of God - Let them sing songs the most sublime, with the loudest noise consistent with harmony.
And a two-edged sword in their hand - Perhaps there is an allusion here to the manner in which the Jews were obliged to labor in rebuilding the walls of Jerusalem: "Every one with one of his hands wrought in the work, and with the other hand held a weapon," Neh 4:17.
The two-edged sword, in Hebrew, is פיפיות pipiyoth, "mouth mouths."
Albert Barnes: Notes on the Bible - 1834
149:6: Let the high praises of God be in their mouth - Margin, as in Hebrew, in their throat. Literally, "Praises of God in their throat; and a sword of two edges in their hand." That is, In the very work of executing the purposes of God on his enemies, there should be the feeling and the language of praise. Their hearts should be full of confidence in God; they should feel that they are engaged in his service; and while they defend themselves, or inflict punishment on the enemies of God, they should chant His praise. The idea is, that even in the work of war they might feel that they were engaged in the service of God, and that the passions usual in war should be subdued and kept under by the consciousness that they are mere instruments in the hand of God to accomplish His purposes. Perhaps the Hebrew word rendered "high praises" - רוממה rô memâ h - may imply more than mere praise. It may embrace anything that is lofty and exalted, and may mean here that they would have the consciousness that they were engaged in high and lofty aims; that they were carrying out the great designs of God; that they were executing purposes more momentous than their own could be - even the eternal purposes of the Most High. This would give an importance, a dignity, an elevation to their conduct which could spring from no other source.
And a two-edged sword in their hand - literally, a sword of edges; that is, a sword with an edge on both sides of the blade. Roman swords were often made in this manner. They were made for piercing as well as for striking. See the notes at Heb 4:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:6: the high: Psa 96:4; Neh 9:5; Dan 4:37; Luk 2:14; Rev 19:6
mouth: Heb. throat, Psa 115:7, Psa 145:3-5
and a twoedged: Heb 4:12; Rev 1:16
Carl Friedrich Keil and Franz Delitzsch
149:6
The glance is here directed to the future. The people of the present have again, in their God, attained to a lofty self-consciousness, the consciousness of their destiny, viz., to subjugate the whole world of nations to the God of Israel. In the presence of the re-exaltation which they have experienced their throat is full of words and songs exalting Jahve (רוממות, plural of רומם, or, according to another reading, רומם, Ps 56:1-13 :17), and as servants of this God, the rightful Lord of all the heathen (Ps 82:8), they hold in their hand a many-mouthed, i.e., many edged sword (vid., supra, p. 580), in order to take the field on behalf of the true religion, as the Maccabees actually did, not long after: ταῖς μὲν χερσὶν ἀγωνιζόμενοι ταῖς δὲ καρδίαις πρὸς τὸν Θεόν εὐχόμενοι (2 Macc. 15:27). The meaning of Ps 149:9 becomes a different one, according as we take this line as co-ordinate or subordinate to what goes before. Subordinated, it would imply the execution of a penal jurisdiction over those whom they carried away, and כּתוּב would refer to prescriptive facts such as are recorded in Num 31:8; 1Kings 15:32. (Hitzig). But it would become the religious lyric poet least of all to entertain such an unconditional prospect of the execution of the conquered worldly rulers. There is just as little ground for thinking of the judgment of extermination pronounced upon the nations of Canaan, which was pronounced upon them for an especial reason. If Ps 149:9 is taken as co-ordinate, the "written judgment" (Recht) consists in the complete carrying out of the subjugation; and this is commended by the perfectly valid parallel, Is 45:14. The poet, however, in connection with the expression "written," has neither this nor that passage of Scripture in his mind, but the testimony of the Law and of prophecy in general, that all kingdoms shall become God's and His Christ's. Subjugation (and certainly not without bloodshed) is the scriptural משׁפּט for the execution of which Jahve makes use of His own nation. Because the God who thus vindicates Himself is Israel's God, this subjugation of the world is הדר, splendour and glory, to all who are in love devoted to Him. The glorifying of Jahve is also the glorifying of Israel.
John Gill
149:6 Let the high praises of God be in their mouth,.... Or "throats" (m); loudly declared by them. The word "praises" is not in the text, and so may be read, "the high things of God" (n); or, "the heights of God", as the Septuagint: and these are the perfections of God; as his omniscience, which is knowledge too high for a creature to attain unto, and even to conceive of; his omnipotence, for high is his right hand; his omnipresence, this is higher than heaven, deeper than hell, its measure is longer than the earth, and broader than the sea; his love, grace, and mercy, which are in the heavens; and his truth and faithfulness, which reach to the clouds; his eternity, immutability, and other attributes; all which should be often talked of and celebrated: also the high acts and works of God, those more inward and secret; as the thoughts of his heart, which are higher than ours, as the heavens than the earth; the everlasting love of God, which has an height not to be reached; the eternal choice of persons to grace and glory, before all time; the covenant of grace, which exceeds the mountains for height, as well as duration; and the glorious scheme of our peace, reconciliation, and redemption, contrived in the divine mind, and formed in Christ from everlasting: and others more outward, open, and manifest; as the works of creation and providence; of redemption by Christ; the operations of the Spirit, and the powerful success of the Gospel among Jews and Gentiles. The Vulgate Latin version and others render it, "the exaltations of God" (o); Father, Son, and Spirit: Jehovah the Father should be exalted in the mouths of his saints, for his love to them, choice of them, covenant with them, the mission of his Son on their account, and the regeneration of them according to his abundant mercy; and Jehovah the Son should be exalted by them with their mouths and lips, as well as in their hearts, in his person, by honouring him as they do the Father, in his offices, kingly, priestly, and prophetic; and the Holy Spirit should be exalted, by ascribing the work of grace to him, the beginning, carrying on, and finishing of it;
and a twoedged sword in their hand; which is no other than the word of God, Eph 6:17; one of its edges is the law, which sharply reproves and menaces for sin, threatening with curses, condemnation, and death; and which, in the Spirit's hand, cuts deep into the hearts of men, lays open the corruption of their nature, and the swarms of sin which are in them; it causes pain and grief, working wrath in the conscience; it wounds and kills, and is therefore called the letter that kills, 2Cor 3:6. The other edge is the Gospel, which cuts in pieces the best of men; all their works of righteousness, which it removes from their justification and salvation; and all their wisdom, holiness, freewill power, and creature abilities; and it cuts down the worst in man, his sinful as well as his righteous self; it teaches him to deny ungodliness and worldly lusts; it is useful to refute errors, and defend truth: and it is an instrument, and only a passive instrument, used by the Lord, as his power unto salvation; it is a sword, but only effectual as it is the sword of the Spirit; it is a part of the weapons of our warfare, and it is mighty, but only through God; it can do nothing of itself, but as it is in the hand of another; and it should be in the hands of all the saints in common, as well as in the hands of Gospel ministers, to withstand error, maintain truth, and repel the temptations of Satan. The Targum is,
"the praises of God in their throats, and as twoedged swords in their hands;''
making the praises of God and the twoedged swords to be the same: and so Jarchi and R. Jeshuah in Aben Ezra interpret them.
(m) "in gutture eorum", V. L. Pagninus, Montanus, Piscator, &c. (n) , Sept. "celsitudines", Schmidt. (o) "Exaltationes Dei", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
149:6 high praises--or, "deeds." They shall go forth as religious warriors, as once religious laborers (Neh 4:17).
149:6149:6: եւ բարձր արասցեն զԱստուած բերանովք իւրեանց։ Սուրք երկսայրիք են ՚ի ձեռս նոցա,
6 Թող նրանք փառաբանեն Աստծուն իրենց բերաններով. նրանց ձեռքերում երկսայրի սրեր կան,
6 Աստուծոյ գովութիւնները անոնց բերնին մէջ թող ըլլան Ու երկսայրի սուր՝ անոնց ձեռքին մէջ,
եւ բարձր արասցեն զԱստուած բերանովք իւրեանց. սուրք երկսայրիք են ի ձեռս նոցա:

149:6: եւ բարձր արասցեն զԱստուած բերանովք իւրեանց։ Սուրք երկսայրիք են ՚ի ձեռս նոցա,
6 Թող նրանք փառաբանեն Աստծուն իրենց բերաններով. նրանց ձեռքերում երկսայրի սրեր կան,
6 Աստուծոյ գովութիւնները անոնց բերնին մէջ թող ըլլան Ու երկսայրի սուր՝ անոնց ձեռքին մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
149:6149:6 Да будут славословия Богу в устах их, и меч обоюдоострый в руке их,
149:7 τοῦ ο the ποιῆσαι ποιεω do; make ἐκδίκησιν εκδικησις vindication; vengeance ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐλεγμοὺς ελεγμος refuting; reproving ἐν εν in τοῖς ο the λαοῖς λαος populace; population
149:7 לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make נְ֭קָמָה ˈnqāmā נְקָמָה vengeance בַּ ba בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people תֹּֽ֝וכֵחֹ֗ת ˈtˈôḵēḥˈōṯ תֹּוכֵחָה rebuke בַּל־ bal- בַּל not אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
149:7. ad faciendam vindictam in gentibus increpationes in populisTo execute vengeance upon the nations, chastisements among the people:
7. To execute vengeance upon the nations, and punishments upon the peoples;
149:7. To execute vengeance upon the heathen, [and] punishments upon the people;
149:7. to obtain vindication among the nations, chastisements among the peoples,
Let the high [praises] of God [be] in their mouth, and a twoedged sword in their hand:

149:6 Да будут славословия Богу в устах их, и меч обоюдоострый в руке их,
149:7
τοῦ ο the
ποιῆσαι ποιεω do; make
ἐκδίκησιν εκδικησις vindication; vengeance
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐλεγμοὺς ελεγμος refuting; reproving
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
149:7
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
נְ֭קָמָה ˈnqāmā נְקָמָה vengeance
בַּ ba בְּ in
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
תֹּֽ֝וכֵחֹ֗ת ˈtˈôḵēḥˈōṯ תֹּוכֵחָה rebuke
בַּל־ bal- בַּל not
אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
149:7. ad faciendam vindictam in gentibus increpationes in populis
To execute vengeance upon the nations, chastisements among the people:
149:7. To execute vengeance upon the heathen, [and] punishments upon the people;
149:7. to obtain vindication among the nations, chastisements among the peoples,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Let the high praises of God be in their mouth, and a twoedged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise (v. 6): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow (2 Sam. i. 18), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1, &c.) and punishments upon the people, for all the wrong they had done to God's people, v. 7. Their kings and nobles were taken prisoners (v. 8) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2 Chron. xx. 23. Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but execute the judgment written, Rev. xvii. 16, 17. But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword (Heb. iv. 12), the sword of the Spirit (Eph. vi. 17), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent (Rev. vi. 15); the strongholds of Satan were cast down (2 Chron. x. 4, 5); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jude 14, 15. Vengeance shall then be executed upon the heathen (Ps. ix. 17), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government (Ps. ii. 3), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1 Cor. vi. 2. In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.
Adam Clarke: Commentary on the Bible - 1831
149:7: To execute vengeance upon the heathen - This may refer simply to their purpose of defending themselves to the uttermost, should their enemies attack them while building their wall: and they had every reason to believe that God would be with them; and that, if their enemies did attack them, they should be able to inflict the severest punishment upon them.
Punishments upon the people - The unfaithful and treacherous Jews; for we find that some, even of their nobles, had joined with Sanballat and Tobiah; (see Neh 6:17-19): and it appears also that many of them had formed alliances with those heathens, which were contrary to the law; see Neh 13:15-29.
Albert Barnes: Notes on the Bible - 1834
149:7: To execute vengeance upon the heathen - To inflict punishment upon them as a recompence for their sins. The word pagan here means nations. The allusion is, doubtless, to those who had oppressed and injured the Hebrew people - perhaps referring to those who had destroyed the city and the temple at the time of the Babylonian captivity. They were now to receive the punishment due for the wrongs which they had done to the nation; a just recompence at the hand of God, and by the instrumentality of those whom they had wronged. Compare the notes at Psa 137:7-9.
And punishments upon the people - The people of those lands. Those who had waged war with the Hebrew nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:7: Psa 137:8, Psa 137:9; Num 31:2, Num 31:3; Jdg 5:23; Sa1 15:2, Sa1 15:3, Sa1 15:18-23; Zac 9:13-16; Zac 14:17-19; Rev 19:11-21
Geneva 1599
149:7 (e) To execute vengeance upon the heathen, [and] punishments upon the people;
(e) This is chiefly accomplished in the kingdom of Christ when God's people for just causes execute God's judgments against his enemies and it gives no liberty to any to avenge their private injuries.
John Gill
149:7 To execute vengeance upon the Heathen,.... Either upon the Gentile world, in the first times of the Gospel; when the apostles, going there with the twoedged sword of the word, vehemently inveighed against the idolatry of the Heathens, and exhorted them to turn from their idols to serve the living God; and divine power going along with their ministry, multitudes were turned from them; through the success of the Gospel, the oracles of the Heathen were struck dumb, their priests were despised, their idol temples were forsaken, and idols rejected; now were the judgment of the Heathen world, and the prince of it, cast out, and vengeance in this way taken upon it, or their disobedience to God revenged, Jn 12:31. Or else upon the Papists, as will be in the latter times of the Gospel; who are sometimes called Heathens and Gentiles, Ps 10:16; on whom vengeance will be taken for all their idolatry, superstition, and bloodshed of the saints; and they will be smitten and slain by the twoedged sword, proceeding out of the mouth of Christ, and as in the hands of his servants, Rev_ 19:15;
and punishments upon the people; or "reproofs" (p); sharp and piercing ones; such as the convictions the word of God will strike in the minds of men, and will be very distressing and afflicting to them; as the fire out of the mouths of the witnesses, which is their doctrine, will be to their enemies the Papists; and will torment and kill them, and be the savour of death unto death unto them, Rev_ 11:5.
(p) "increpationes", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator; "redargutiones", Cocceius, Michaelis; so Ainsworth.
John Wesley
149:7 Vengeance - For all their cruelties and injuries towards God's people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians and other neighbouring nations.
Robert Jamieson, A. R. Fausset and David Brown
149:7 The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the Gospel.
149:7149:7: առնուլ հատուցումն ՚ի հեթանոսաց, յանդիմանութիւն ամենայն ժողովրդոց[7782]։ [7782] Ոմանք.Սուր երկսայրի ետ ՚ի ձեռս... յանդիման ամենայն ժողովրդեան։
7 որ վրէժ լուծեն հեթանոսներից եւ պատժեն բոլոր ժողովուրդներին,
7 Որպէս զի հեթանոսներէն վրէժ առնեն Ու ժողովուրդները պատժեն,
առնուլ հատուցումն ի հեթանոսաց, ի յանդիմանութիւն ամենայն ժողովրդոց:

149:7: առնուլ հատուցումն ՚ի հեթանոսաց, յանդիմանութիւն ամենայն ժողովրդոց[7782]։
[7782] Ոմանք.Սուր երկսայրի ետ ՚ի ձեռս... յանդիման ամենայն ժողովրդեան։
7 որ վրէժ լուծեն հեթանոսներից եւ պատժեն բոլոր ժողովուրդներին,
7 Որպէս զի հեթանոսներէն վրէժ առնեն Ու ժողովուրդները պատժեն,
zohrab-1805▾ eastern-1994▾ western am▾
149:7149:7 для того, чтобы совершать мщение над народами, наказание над племенами,
149:8 τοῦ ο the δῆσαι δεω bind; tie τοὺς ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him ἐν εν in πέδαις πεδη leg iron καὶ και and; even τοὺς ο the ἐνδόξους ενδοξος glorious αὐτῶν αυτος he; him ἐν εν in χειροπέδαις χειροπεδη of iron
149:8 לֶ le לְ to אְסֹ֣ר ʔᵊsˈōr אסר bind מַלְכֵיהֶ֣ם malᵊḵêhˈem מֶלֶךְ king בְּ bᵊ בְּ in זִקִּ֑ים ziqqˈîm זִקִּים fetters וְ֝ ˈw וְ and נִכְבְּדֵיהֶ֗ם niḵbᵊḏêhˈem כבד be heavy בְּ bᵊ בְּ in כַבְלֵ֥י ḵavlˌê כֶּבֶל fetter בַרְזֶֽל׃ varzˈel בַּרְזֶל iron
149:8. ut alligent reges eorum catenis et inclitos eorum conpedibus ferreisTo bind their kings with fetters, and their nobles with manacles of iron.
8. To bind their king’s with chains, and their nobles with fetters of iron;
149:8. To bind their kings with chains, and their nobles with fetters of iron;
149:8. to bind their kings with shackles and their nobles with manacles of iron,
To execute vengeance upon the heathen, [and] punishments upon the people:

149:7 для того, чтобы совершать мщение над народами, наказание над племенами,
149:8
τοῦ ο the
δῆσαι δεω bind; tie
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
αὐτῶν αυτος he; him
ἐν εν in
πέδαις πεδη leg iron
καὶ και and; even
τοὺς ο the
ἐνδόξους ενδοξος glorious
αὐτῶν αυτος he; him
ἐν εν in
χειροπέδαις χειροπεδη of iron
149:8
לֶ le לְ to
אְסֹ֣ר ʔᵊsˈōr אסר bind
מַלְכֵיהֶ֣ם malᵊḵêhˈem מֶלֶךְ king
בְּ bᵊ בְּ in
זִקִּ֑ים ziqqˈîm זִקִּים fetters
וְ֝ ˈw וְ and
נִכְבְּדֵיהֶ֗ם niḵbᵊḏêhˈem כבד be heavy
בְּ bᵊ בְּ in
כַבְלֵ֥י ḵavlˌê כֶּבֶל fetter
בַרְזֶֽל׃ varzˈel בַּרְזֶל iron
149:8. ut alligent reges eorum catenis et inclitos eorum conpedibus ferreis
To bind their kings with fetters, and their nobles with manacles of iron.
149:8. To bind their kings with chains, and their nobles with fetters of iron;
149:8. to bind their kings with shackles and their nobles with manacles of iron,
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jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
149:8: To bind their kings with chains, and their nobles with fetters of iron - That is, if these kings, governors of provinces, and chiefs among the people, had attacked them, God would have enabled them to defeat them, take their generals prisoners, and lead them in triumph to Jerusalem. It is certain also that in the times of the Maccabees the Jews had many signal victories over the Samaritans, Philistines, and Moabites; and over Antiochus, king of Syria. See the Books of the Maccabees. To these the psalmist may here refer in a hyperbolical way, not unusual in poetry and in songs of triumph.
Albert Barnes: Notes on the Bible - 1834
149:8: To bind their kings with chains - To make them prisoners and captives. This is but carrying out the idea in the pRev_ious verses, of inflicting punishment upon them for the wrongs which they had done to the people of God. There is no evidence that this refers to a spiritual conquest, or to a spiritual subjection of those nations to the true religion. The whole idea is in accordance with what is so often expressed in the Psalms - that of inflicting just punishment on the wicked. See the General Introduction, Section 6.
And their nobles with fetters of iron - To make them prisoners. That is, to subdue them. Captives in war, even those of elevated rank, were often led in chains to grace the triumph of conquerors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:8: Jos 10:23, Jos 10:24, Jos 12:7; Jdg 1:6, Jdg 1:7
Geneva 1599
149:8 To bind (f) their kings with chains, and their nobles with fetters of iron;
(f) Not only the people, but the kings who were their enemies should be destroyed.
John Gill
149:8 To bind their kings with chains, and their nobles with fetters of iron. Which is thought to allude to what was done to the Canaanitish kings, in the times of Joshua; and to the princes of Midian by Gideon; and to Agag by Saul; and to the Ammonites, Syrians, and others, by David: but it refers either to the first times of the Gospel, and the influence of the sword of the Spirit over the hearts of men; and on some very great personages, as kings and nobles, brought to Christ and his churches, in chains of powerful and efficacious grace, declaring a ready and cheerful subjection to his Gospel and ordinances; such as Constantine, Theodosius, and others; and who were instruments in subduing, conquering, and destroying tyrannical and persecuting emperors and princes, as Maximilian, Licinius, and others; see Is 45:14; and more instances of the power of the Gospel, and the influence of divine grace on such persons, there will be in the latter day; see Is 49:23. It may also respect the use of the Gospel ministry, compared to a twoedged sword on the hearts of men in common; whereby Satan, the strong man armed, who keeps the palace as a king or prince, is dispossessed; and sin, which reigns like a king unto death, is dethroned, and grace is set up as a governing principle. But it may chiefly regard the destruction of antichristian kings and nobles, and their states, through the prevalence of the Gospel and the power of Christ, and the twoedged sword coming out of his mouth, Rev_ 17:14.
149:8149:8: Կապել զթագաւորս նոցա կապանօք, զզօրաւորս նոցա ձեռակապաւ երկաթեաւ[7783]։ [7783] Ոմանք.՚Ի կապել զթա՛՛... զզօրավարս նոցա ձեռակապօք երկաթեօք։
8 որ նրանց թագաւորներին կապեն շղթաներով, եւ նրանց մեծամեծներին՝ երկաթեայ ձեռնակապերով,
8 Որպէս զի անոնց թագաւորները շղթաներով կապեն Ու անոնց ազնուականները՝ երկաթէ կապանքներով,
կապել զթագաւորս նոցա կապանօք, զզօրաւորս նոցա ձեռակապօք երկաթեօք:

149:8: Կապել զթագաւորս նոցա կապանօք, զզօրաւորս նոցա ձեռակապաւ երկաթեաւ[7783]։
[7783] Ոմանք.՚Ի կապել զթա՛՛... զզօրավարս նոցա ձեռակապօք երկաթեօք։
8 որ նրանց թագաւորներին կապեն շղթաներով, եւ նրանց մեծամեծներին՝ երկաթեայ ձեռնակապերով,
8 Որպէս զի անոնց թագաւորները շղթաներով կապեն Ու անոնց ազնուականները՝ երկաթէ կապանքներով,
zohrab-1805▾ eastern-1994▾ western am▾
149:8149:8 заключать царей их в узы и вельмож их в оковы железные,
149:9 τοῦ ο the ποιῆσαι ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him κρίμα κριμα judgment ἔγγραπτον εγγραπτος glory αὕτη ουτος this; he ἐστὶν ειμι be πᾶσι πας all; every τοῖς ο the ὁσίοις οσιος responsible; devout αὐτοῦ αυτος he; him
149:9 לַ la לְ to עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make בָּהֶ֨ם׀ bāhˌem בְּ in מִשְׁפָּ֬ט mišpˈāṭ מִשְׁפָּט justice כָּת֗וּב kāṯˈûv כתב write הָדָ֣ר hāḏˈār הָדָר ornament ה֭וּא ˈhû הוּא he לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חֲסִידָ֗יו ḥᵃsîḏˈāʸw חָסִיד loyal הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord
149:9. ut faciant in eis iudicium scriptum decor est omnium sanctorum eius alleluiaTo execute upon them the judgment that is written: this glory is to all his saints. Alleluia.
9. To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
149:9. To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
149:9. to obtain judgment over them, as it has been written. This is glory for all his saints. Alleluia.
To bind their kings with chains, and their nobles with fetters of iron:

149:8 заключать царей их в узы и вельмож их в оковы железные,
149:9
τοῦ ο the
ποιῆσαι ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him
κρίμα κριμα judgment
ἔγγραπτον εγγραπτος glory
αὕτη ουτος this; he
ἐστὶν ειμι be
πᾶσι πας all; every
τοῖς ο the
ὁσίοις οσιος responsible; devout
αὐτοῦ αυτος he; him
149:9
לַ la לְ to
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
בָּהֶ֨ם׀ bāhˌem בְּ in
מִשְׁפָּ֬ט mišpˈāṭ מִשְׁפָּט justice
כָּת֗וּב kāṯˈûv כתב write
הָדָ֣ר hāḏˈār הָדָר ornament
ה֭וּא ˈhû הוּא he
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חֲסִידָ֗יו ḥᵃsîḏˈāʸw חָסִיד loyal
הַֽלְלוּ־ hˈallû- הלל praise
יָֽהּ׃ yˈāh יָהּ the Lord
149:9. ut faciant in eis iudicium scriptum decor est omnium sanctorum eius alleluia
To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.
149:9. To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
149:9. to obtain judgment over them, as it has been written. This is glory for all his saints. Alleluia.
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Adam Clarke: Commentary on the Bible - 1831
149:9: To execute upon them the judgment written - In Deu 7:1, etc., God promises his people complete victory over all their enemies, and over the heathen. God repeatedly promises such victories to his faithful people; and this is, properly speaking, the judgment written, i.e., foretold.
This honor have all his saints - They shall all be supported, defended, and saved by the Lord. Israel had this honor, and such victories over their enemies, while they continued faithful to their God. When they relapsed into iniquity, their enemies prevailed against them; they were defeated, their city taken, their temple burnt to the ground, more than a million of themselves slaughtered, and the rest led into captivity; and, scattered through the, world, they continue without king, or temple, or true worship, to the present day.
"But do not these last verses contain a promise that all the nations of the earth shall be brought under the dominion of the Church of Christ; that all heathen and ungodly kings shall be put down, and pious men put in their places?" I do not think so. I believe God never intended that his Church should have the civil government of the world. His Church like its Founder and Head, will never be a ruler and divider among men. The men who under pretense of superior sanctity, affect this, are not of God; the truth of God is not in them; they are puffed up with pride, and fall into the condemnation of the devil. Wo unto the inhabitants of the earth, when the Church takes the civil government of the world into its hand! Were it possible that God should trust religious people with civil government, anarchy would soon ensue; for every professed believer in Christ would consider himself on a par with any other and every other believer, the right to rule and the necessity to obey would be immediately lost, and every man would do what was right in his own eyes; for, where the grace of God makes all equal, who can presume to say, I have Divine authority to govern my fellow? The Church of Rome has claimed this right; and the pope, in consequence, became a secular prince; but the nations of the world have seen the vanity and iniquity of the claim, and refused allegiance. Those whom it did govern, with force and with cruelty did it rule them; and the odious yoke is now universally cast off. Certain enthusiasts and hypocrites, not of that Church, have also attempted to set up a fifth monarchy, a civil government by the Saints! and diabolic saints they were. To such pretenders God gives neither countenance nor support. The secular and spiritual government God will ever keep distinct; and the Church shall have no power but that of doing good; and this only in proportion to its holiness, heavenly-mindedness, and piety to God. That the verses above may be understood in a spiritual sense, as applicable to the influence of the word of God preached, may be seen in the following analysis.
Albert Barnes: Notes on the Bible - 1834
149:9: To execute upon them the judgment written - Either, that which is written in the law in general as what is threatened to wicked men; or, that which was written for their particular case, or which they were specifically commanded to do. Compare Deu 7:1-2; Deu 32:41-43. Most probably the reference is to some particular command in this case.
This honor have all his saints -
(a) It is an honor to engage in executing or carrying out the purposes of God. As it is an honor to be a magistrate, a judge, a sheriff, a constable, a commander of an army, an admiral in a navy, to execute the purposes of a government - an honor sought with great avidity among people as among the most valued distinctions of life - why should it be less honorable to execute the purposes of God? Are the objects which he seeks in his administration less important than those which are sought among people? Are his laws of less importance? Are his aims less pure? Is there less of justice, and equity, and benevolence in his plans?
(b) It is an honor which pertains to "all the saints" - to all who love and fear God - to be engaged in carrying out or executing his plans. In their own way, and in their own sphere - it may, indeed, be a very humble sphere - but each and all in their own sphere, are engaged in executing the purposes of God. In the duties of a family; in kindness to the poor; in the office of a teacher or a magistrate; in clearing a farm; in cultivating the land; in building a schoolhouse; in founding a church, a college, an asylum for the blind, the dumb, the lame, the insane; in contributing to send the gospel abroad over our own land, or among the pagan, or in going to carry that gospel to a benighted world - in some of these ways all who are truly the friends of God, or who are entitled to be enrolled among the "saints of the Lord" are, in fact, carrying out the purposes of the Lord - the "judgments written" to guide mankind; and man's highest honor here, as it will be in heaven, is to carry out the purposes of the Lord.
Praise ye the Lord - Hallelu-jah. It is a subject of praise and thanksgiving, it should lead us to shout Hallelujah, that we are permitted to be employed in any way, however humble, in carrying out the divine plans, or in accomplishing those great designs which he contemplates toward our race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
149:9: to execute: Psa 137:8; Deu 7:1, Deu 7:2, Deu 32:42, Deu 32:43; Isa 14:22, Isa 14:23; Rev 17:14-16
this honour: Psa 148:14; Co1 6:2, Co1 6:3; Rev 3:21
Geneva 1599
149:9 To execute upon them the judgment (g) written: this honour have all his saints. Praise ye the LORD.
(g) By this God binds the hands and minds of all his to enterprise no farther than he appoints.
John Gill
149:9 To execute upon them the judgment written,.... In the law, according to the Targum; either upon the seven nations of the land of Canaan, Deut 7:12; or upon all the enemies of God and his people, Deut 32:41; or rather in the Gospel; which declares, that whoever believes in Christ shall be saved, but whoever believes not shall be damned, Mk 16:16. And according to this twoedged sword or word of God, and the sentence pronounced by it, and judgment written in it, things will everlastingly take place. Or it may principally have regard to the judgment upon antichrist in the latter day, written in the word of God; and which will be executed by the saints, with the twoedged sword in their hands, Rev_ 16:6;
this honour have all his saints; which is spoken of throughout the psalm; as to be acceptable unto God, and well pleasing in his sight; to be adorned with grace, and beautified with salvation; to have the high praises of God in their mouths, and a twoedged sword in their hands, and to do the execution with it above mentioned;
praise ye the Lord; even all his saints; who of all men have most reason to do it, for the grace that is given them, and the honour put upon them.
John Wesley
149:9 Written - Appointed and declared in the holy scripture.
Robert Jamieson, A. R. Fausset and David Brown
149:9 the judgment written--either in God's decrees, or perhaps as in Deut 32:41-43.
this honour--that is, to be thus employed, will be an honorable service, to be assigned
his saints--or, godly ones (Ps 16:3).
149:9149:9: Առնել ՚ի նոսա զդատաստանն գրեալ. փառք ա՛յս են յամենայն սրբոց նորա[7784]։ Տունք. ը̃։[7784] Ոմանք.Առնել նոցա դատաստանս ՚ի գրոց. կամ՝ գրեալս... են ամենայն սրբոց նմա։
9 որ գրուած դատաստանն իրագործեն նրանց հանդէպ: Այս է փառքը նրա բոլոր սրբերի:
9 Որպէս զի գրուած դատաստանը անոնց վրայ կատարեն։Այս անոր բոլոր սուրբերուն փառքն է։ Ալէլուիա՜։
առնել ի նոսա զդատաստանն գրեալ. փառք այս են ամենայն սրբոց [849]նորա:

149:9: Առնել ՚ի նոսա զդատաստանն գրեալ. փառք ա՛յս են յամենայն սրբոց նորա[7784]։ Տունք. ը̃։
[7784] Ոմանք.Առնել նոցա դատաստանս ՚ի գրոց. կամ՝ գրեալս... են ամենայն սրբոց նմա։
9 որ գրուած դատաստանն իրագործեն նրանց հանդէպ: Այս է փառքը նրա բոլոր սրբերի:
9 Որպէս զի գրուած դատաստանը անոնց վրայ կատարեն։Այս անոր բոլոր սուրբերուն փառքն է։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
149:9149:9 производить над ними суд писанный. Честь сия всем святым Его. Аллилуия.
To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD:

149:9 производить над ними суд писанный. Честь сия всем святым Его. Аллилуия.
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