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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Все народы должны благоговеть пред Богом, Который обнаружил свою силу попранием врагов Иакова, которого он возлюбил (2-5). Господь при трубных звуках взошел на Сион. Воспевайте Его, Царя всей земли (6-8). Победой над князьями языческих народов Господь показал, что Он "превознесен" над ними (9-10). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, I. We are directed in what manner to do it, publicly, cheerfully, and intelligently, ver. 1, 6, 7. II. We are furnished with matter for praise. 1. God's majesty, ver. 2. 2. His sovereign and universal dominion, ver. 2, 7-9. 3. The great things he had done, and will do, for his people, ver. 3-5. Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which ver. 5 seems to refer to ("God has gone up with a shout");--but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father. Adam Clarke: Commentary on the Bible - 1831 The Gentiles are invited to celebrate the praises of God as the Sovereign of the world, Psa 47:1, Psa 47:2. The Jews exalt in his kindness to them, Psa 47:3, Psa 47:4. All then join to celebrate his Majesty, as reigniny over the heathen, and gathering the dispersed Jews and Gentiles together into one Church, Psa 47:5-9. The title, "A Psalm for the sons of Korah," has nothing remarkable in it. The Psalm was probably written about the same time with the preceding, and relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of obedienee, and celebrate him for the deliverance they had received. See the introduction to Psa 46:1-11 (note). In a spiritual sense, it appears to relate to the calling of the Gentiles to be made partakers of the blessings of the Gospel with the converted Jews. Albert Barnes: Notes on the Bible - 1834 47:0: This psalm is entitled, "To the chief Musician, a psalm for (margin, of) the sons of Korah." On the phrase "To the chief Musician," see the notes at the title to Psa 4:1-8. On the phrase "For the sons of Korah," see the notes at the title to Psa 42:1-11. The occasion on which the psalm was composed, and the name of the author, are alike unknown. It is a triumphal psalm, and was composed apparently on some occasion of "victory" over enemies, with reference to a triumphal procession. Professor Alexander supposes that it was composed to commemorate the victory of Jehoshaphat over the Ammonites and Edomites, recorded in 2 Chr. 20. It is, as he remarks, a coincidence of some importance, that there is express mention made of the presence of the "Kohattlites" on that occasion, as among those who "stood up to praise the Lord," Ch2 20:19. This is not, however, decisive, as they might have been present on other similar occasions, and as it is probable, in fact, that they usually took part in celebrations of this kind. All that can be expressed with any certainty in regard to the occasion on which the psalm was composed is, that it was on an occasion of victory. The psalm consists of two parts, quite similar in structure and in design. Each part consists of an exhortation to praise God, followed by a statement of reasons why, it should be done. I. The first part comprises the first five verses: (1) An exhortation to praise God - to celebrate the joy of the soul by a clapping of hands, and by a shout of triumph, Psa 47:1. (2) reasons for doing this, Psa 47:2-5. These reasons are that he is terrible; that he is king over all the earth; that he will subdue the nations, and make them subject to his own people; and that, in anticipation of this, and in proof of this, he had now achieved a signal victory, and had gone up as from that victory to his own abode in heaven. II. The second part embraces the Last four verses of the psalm: (1) An exhortation, as before, to praise God, Psa 47:6. (2) reasons for this, Psa 47:7-9. These reasons are, as before, that God is king over all the earth; that he now sits upon the throne of his holiness, and that Psa 47:9 the princes of the nations - the subdued kings and rulers - are borne along in triumph to the people of the God of Abraham; and that in this victory it has been shown that the shields of the earth belong to God. See the notes at Psa 47:9. The psalm, therefore, is a triumphal ode, and was probably composed to be sung on occasion of some military triumph - some solemn procession on a return from battle, with captive princes marching in the procession, and with a display of the "shields" and other implements of war taken from the foe. All this is celebrated as indicative of the interposing power of God in victory, and as evidence of his purpose to protect his chosen people in time of peril. The psalm may yet be used in a higher sense by the church at large, when all the foes of God on earth shall be subdued, and when his kingdom shall be in fact set up over all the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 47:1, The nations are exhorted cheerfully to entertain the kingdom of Christ. This Psalm is supposed to have been composed by Solomon on the removal of the ark into the temple, ch2 7. Carl Friedrich Keil and Franz Delitzsch Exultation at the Lord's Triumphant Ascension Whilst between Ps 45 and Ps 46:1-11 scarcely any other bond of relationship but the similar use of the significant על־כּן can be discovered, Ps 47:1-9 has, in common with Ps 46:1-11, not only the thought of the kingly exaltation of Jahve over the peoples of the earth, but also its historical occasion, viz., Jehoshaphat's victory over the allied neighbouring nations, - a victory without a conflict, and consequently all the more manifestly a victory of Jahve, who, after having fought for His people, ascended again amidst the music of their celebration of victory; an event that was outwardly represented in the conducting of the Ark back to the temple (2Chron 20:28). Ps 47:1-9 has grown out of this event. The strophe schema cannot be mistaken, viz., 8. 8. 4. On account of the blowing of the trumpet (Note: In connection with which, עלה then is intended to point to the fact that, when the sound of the trumpets of Israel begins, God rises from the throne of justice and takes His seat upon the throne of mercy: vid., Buxtorf, Lex. Talmud. col. 2505.) mentioned in Ps 47:6, this Psalm is the proper new year's Psalm in the synagogue (together with Ps 81, the Psalm of the second new year's feast day); and on account of the mention of the ascension of Jahve, it is the Psalm for Ascension day in the church. Luther styles it, the "Christ ascended to Heaven of the sons of Korah." Paulus Burgensis quarrels with Lyra because he does not interpret it directly of the Ascension; and Bakius says: Lyranus a Judaeis seductus, in cortice haeret. The whole truth here, as is often the case, is not to be found on either side. The Psalm takes its occasion from an event in the reign of Jehoshaphat. But was the church of the ages succeeding required to celebrate, and shall more especially the New Testament church still celebrate, that defeat of the allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ. John Gill INTRODUCTION TO PSALM 47 To the chief Musician, A Psalm for the sons of Korah. Thus psalm is thought by some to be written on occasion of the ark being brought from the house of Obededom to the city of David, to the place he had prepared for it; which was attended with singing and dancing, with shouting, and the sound of a trumpet, 2Kings 6:12; but it rather seems to be penned on account of the ascension of Christ to heaven, prophetically spoken of in this psalm; and of the spread of the Gospel, and the conquests it made in the Gentile world upon Christ's ascension; as the whole psalm shows: and even Aben Ezra and Kimchi apply it to the times of the Messiah; and so do some of their most ancient writers, who particularly interpret Ps 47:5 of him, as may be seen in the note upon it.
46:146:1: ՚Ի կատարած. վասն որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԶ։ 1 Այսուհետեւ՝ Կորխի որդիների մասին. սաղմոս Դաւթի Կորխի որդիներուն Սաղմոսը Ի կատարած. վասն որդւոցն Կորխայ. Սաղմոս Դաւթի: 46:1: ՚Ի կատարած. վասն որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԶ։ 1 Այսուհետեւ՝ Կորխի որդիների մասին. սաղմոս Դաւթի Կորխի որդիներուն Սաղմոսը zohrab-1805▾ eastern-1994▾ western am▾	46:046:1 Начальнику хора. Сынов Кореевых. Псалом. 46:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the υἱῶν υιος son Κορε κορε Kore ψαλμός ψαλμος psalm 46:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֑רַח qˈōraḥ קֹרַח Korah עַֽל־ ʕˈal- עַל upon עֲלָמֹ֥ות ʕᵃlāmˌôṯ עַלְמָה young woman שִֽׁיר׃ šˈîr שִׁיר song אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ֭נוּ ˈlānû לְ to מַחֲסֶ֣ה maḥᵃsˈeh מַחְסֶה refuge וָ wā וְ and עֹ֑ז ʕˈōz עֹז protection עֶזְרָ֥ה ʕezrˌā עֶזְרָה help בְ֝ ˈv בְּ in צָרֹ֗ות ṣārˈôṯ צָרָה distress נִמְצָ֥א nimṣˌā מצא find מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 46:1. victori filiorum Core canticumUnto the end, for the sons of Core. For the Chief Musician; a Psalm of the sons of Korah. ^[271] KJV Chapter [47] To the chief Musician, A Psalm for the sons of Korah: 46:1 Начальнику хора. Сынов Кореевых. Псалом. 46:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the υἱῶν υιος son Κορε κορε Kore ψαλμός ψαλμος psalm 46:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֑רַח qˈōraḥ קֹרַח Korah עַֽל־ ʕˈal- עַל upon עֲלָמֹ֥ות ʕᵃlāmˌôṯ עַלְמָה young woman שִֽׁיר׃ šˈîr שִׁיר song אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ֭נוּ ˈlānû לְ to מַחֲסֶ֣ה maḥᵃsˈeh מַחְסֶה refuge וָ wā וְ and עֹ֑ז ʕˈōz עֹז protection עֶזְרָ֥ה ʕezrˌā עֶזְרָה help בְ֝ ˈv בְּ in צָרֹ֗ות ṣārˈôṯ צָרָה distress נִמְצָ֥א nimṣˌā מצא find מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 46:1. victori filiorum Core canticum Unto the end, for the sons of Core. For the Chief Musician; a Psalm of the sons of Korah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 47:1: O clap your hands, all ye people - Let both Jews and Gentiles magnify the Lord: the Jews, for being delivered from the Babylonish captivity; the Gentiles, for being called to enter into the glorious liberty of the children of God. Albert Barnes: Notes on the Bible - 1834 47:1: O clap your hands, all ye people - A common way of expressing joy, or indicating applause. Compare the notes at Isa 55:12. The "people" here referred to are probably the Jewish people, and the call on them is to rejoice, with the customary marks of joy, in view of the great victory which God had gained over their enemies. Shout unto God - Make a joyful noise in praise of God; that is, in acknowledgment that this victory has been gained by his interposition. With a voice of triumph - With such a shout as is usually raised when a victory is obtained; such a shout as occurs in a triumphal procession. Compare Sa2 6:15; Ch1 15:28; Job 39:25; Zac 4:7; Exo 32:18; Isa 12:6; Isa 42:11; Isa 44:23; Jer 50:15. There are doubtless times when loud shouts, as expressive of joy, are proper. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:1: for: or, of, Psa 46:1 *title clap: Psa 98:4; Kg2 11:12; Isa 55:12 shout: Psa 47:5, Psa 98:4; Sa1 10:24; Sa2 6:15; Ch2 13:15; Ezr 3:11-13; Jer 31:7; Zep 3:14; Zac 4:7, Zac 9:9; Luk 19:37-40; Rev 19:1, Rev 19:2 Carl Friedrich Keil and Franz Delitzsch 47:1 (Heb.: 47:2-4) "Thereupon the fear of Elohim" - so closes the chronicler (2Chron 20:29) the narrative of the defeat of the confederates - "came upon all kingdoms of the countries, when they heard that Jahve had fought against the enemies of Israel." The psalmist, however, does not in consequence or this particular event call upon them to tremble with fear, but to rejoice; for fear is an involuntary, extorted inward emotion, but joy a perfectly voluntary one. The true and final victory of Jahve consists not in a submission that is brought about by war and bloodshed and in consternation that stupefies the mind, but in a change in the minds and hearts of the peoples, so that they render joyful worship unto Him. In order that He may thus become the God of all peoples, He has first of all become the God of Israel; and Israel longs that this the purpose of its election may be attained. Out of this longing springs the call in Ps 47:2. The peoples are to show the God of revelation their joy by their gestures and their words; for Jahve is absolutely exalted (עליון, here it is a predicate, just as in Ps 78:56 it is an attribute), terrible, and the sphere of His dominion has Israel for its central point, not, however, for its limit, but it extends over the whole earth. Everything must do homage to Him in His own people, whether willingly or by constraint. According to the tenses employed, what is affirmed in Ps 47:4 appears to be a principle derived from their recent experience, inasmuch as the contemporary fact is not expressed in an historical form, but generalized and idealised. But יבחר, Ps 47:5, is against this, since the choosing (election) is an act done once for all and not a continued act; we are therefore driven to regard the futures, as in Num 23:7; Judg 2:1, as a statement of historical facts. Concerning ידבּר, He bent, made to stoop, vid., Ps 18:48. There is now no necessity for altering יבחר into ירחב, and more especially since this is not suited to the fact which has given occasion to the Psalm. On the contrary, יבחר presupposes that in the event of the day God has shown Himself to be a faithful and powerful Lord [lit. feudal Lord] of the land of Israel; the hostile confederation had thought of nothing less than driving Israel entirely out of its inheritance (2Chron 20:11). The Holy Land is called the pride (גּאון) of Jacob, as being the gift of grace of which this, the people of God's love, can boast. In Amos 6:8 גאון יעקב has a different meaning (of the sin of pride), and again another sense in Nahum 2:3 (of the glory of all Israel in accordance with the promise); here it is similar to Is 13:19. את has a conjunctive accent instead of being followed by Makkeph, as in Ps 60:2; Prov 3:12 (these are the only three instances). The strophe which follows supports the view that the poet, in Ps 47:5, has a recent act of God before his mind. Geneva 1599 47:1 "To the chief Musician, A Psalm for the sons of Korah." O (a) clap your hands, all ye people; shout unto God with the voice of triumph. (a) Here is figured Christ to whom all his should give willing obedience, and who would show himself terrible to the wicked. John Gill 47:1 O clap your hands, all ye people, Meaning the Gentiles more especially; see Ps 117:1 compared with Rom 15:9; who had reason to rejoice and be glad, since the ascended Lord and King here spoken of was given to be their Saviour, was the propitiation for their sins, and had given himself a ransom price for them; and now the Gospel was preached among them, by an order from him after his resurrection; and upon his ascension gifts were bestowed on his apostles, qualifying them for it; when many of them were converted by it, and were made partakers of the same grace and privileges with the Jews that believed in Christ, and were formed into Gospel churches. Wherefore they are called upon to declare their joy and gladness by "clapping their hands"; which is a gesture expressive of exultation and joy; see Ps 98:8, Nahum 3:19. It was used at the unction and coronation of a king, 4Kings 11:12; and so very proper to be used on occasion of the Messiah being made or declared Lord and Christ, as he was at his ascension, Acts 2:36; shout unto God with the voice of triumph; as when triumphs are made on account of victories obtained, which was now the case; Christ having conquered sin, Satan, and the world, by his sufferings and death, and having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive; and he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy; which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Saviour, were filled with: and who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them; but to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh; God that was gone up with a shout, Ps 47:5; and was now at the right hand of God, crowned with glory and honour; who, by the sufferings of death, had obtained eternal redemption for them. Robert Jamieson, A. R. Fausset and David Brown 47:1 Praise is given to God for victory, perhaps that recorded (2Chron 20:20-30); and His dominions over all people, Jews and Gentiles, is asserted. (Ps 47:1-9) clap . . . hands . . . people--literally, "peoples," or "nations" (compare Deut 32:43; Ps 18:49; Ps 98:9).
46:246:2: Ծա՛փս հարէք ամենայն հեթանոսք, աղաղակեցէ՛ք առ Աստուած ՚ի ձայն ցնծութեան։ 2 Բոլո՛ր հեթանոսներ, ծա՛փ զարկէք, ցնծութեան աղաղակով դիմեցէ՛ք Աստծուն: 47 Ծափ զարկէ՛ք, ժողովուրդնե՛ր, Ցնծութեան ձայնով Աստուծոյ աղաղակեցէ՛ք։ Ծափս հարէք, ամենայն հեթանոսք, աղաղակեցէք առ Աստուած ի ձայն ցնծութեան: 46:2: Ծա՛փս հարէք ամենայն հեթանոսք, աղաղակեցէ՛ք առ Աստուած ՚ի ձայն ցնծութեան։ 2 Բոլո՛ր հեթանոսներ, ծա՛փ զարկէք, ցնծութեան աղաղակով դիմեցէ՛ք Աստծուն: 47 Ծափ զարկէ՛ք, ժողովուրդնե՛ր, Ցնծութեան ձայնով Աստուծոյ աղաղակեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	46:146:2 Восплещите руками все народы, воскликните Богу гласом радости; 46:2 πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste κροτήσατε κροτεω hand ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God ἐν εν in φωνῇ φωνη voice; sound ἀγαλλιάσεως αγαλλιασις exultation; joyfulness 46:2 עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus לֹא־ lō- לֹא not נִ֭ירָא ˈnîrā ירא fear בְּ bᵊ בְּ in הָמִ֣יר hāmˈîr מור exchange אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בְ vᵊ בְּ in מֹ֥וט mˌôṭ מוט totter הָ֝רִ֗ים ˈhārˈîm הַר mountain בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart יַמִּֽים׃ yammˈîm יָם sea 46:2. omnes populi plaudite manibus iubilate Deo in voce laudisO clap your hands, all ye nations: shout unto God with the voice of joy, 1. O clap your hands, all ye peoples; shout unto God with the voice of triumph. O clap your hands, all ye people; shout unto God with the voice of triumph: 46:2 Восплещите руками все народы, воскликните Богу гласом радости; 46:2 πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste κροτήσατε κροτεω hand ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God ἐν εν in φωνῇ φωνη voice; sound ἀγαλλιάσεως αγαλλιασις exultation; joyfulness 46:2 עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus לֹא־ lō- לֹא not נִ֭ירָא ˈnîrā ירא fear בְּ bᵊ בְּ in הָמִ֣יר hāmˈîr מור exchange אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and בְ vᵊ בְּ in מֹ֥וט mˌôṭ מוט totter הָ֝רִ֗ים ˈhārˈîm הַר mountain בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart יַמִּֽים׃ yammˈîm יָם sea 46:2. omnes populi plaudite manibus iubilate Deo in voce laudis O clap your hands, all ye nations: shout unto God with the voice of joy, 1. O clap your hands, all ye peoples; shout unto God with the voice of triumph. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. В поражении языческих народов писатель псалма видел ясное доказательство, что Бог еврейский есть истинный Бог. В этом, по нему, должны фактически убедиться и все языческие племена, почему писатель вместе с собою приглашает и их радоваться, так как они узнали теперь, где есть истинный Бог. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Exhortation to Praise God. 1 O clap your hands, all ye people; shout unto God with the voice of triumph. 2 For the LORD most high is terrible; he is a great King over all the earth. 3 He shall subdue the people under us, and the nations under our feet. 4 He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. The psalmist, having his own heart filled with great and good thoughts of God, endeavours to engage all about him in the blessed work of praise, as one convinced that God is worthy of all blessing and praise, and as one grieved at his own and others' backwardness to and barrenness in this work. Observe, in these verses, I. Who are called upon to praise God: "All you people, all you people of Israel;" those were his own subjects, and under his charge, and therefore he will engage them to praise God, for on them he has an influence. Whatever others do, he and his house, he and his people, shall praise the Lord. Or, "All you people and nations of the earth;" and so it may be taken as a prophecy of the conversion of the Gentiles and the bringing of them into the church; see Rom. xv. 11. II. What they are called upon to do: "O clap your hands, in token of your own joy and satisfaction in what God has done for you, of your approbation, nay, your admiration, of what God has done in general, and of your indignation against all the enemies of God's glory, Job xxvii. 23. Clap your hands, as men transported with pleasure, that cannot contain themselves; shout unto God, not to make him hear (his ear is not heavy), but to make all about you hear, and take notice how much you are affected and filled with the works of God. Shout with the voice of triumph in him, and in his power and goodness, that others may join with you in the triumph." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it. III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (v. 2): The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power, a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (v. 3), subduing the people and nations under them, both those that stood in their way (Ps. xliv. 2) and those that made attempts upon them. This God had done for them, witness the planting of them in Canaan, and their continuance there unto this day. This they doubted not but he would still do for them by his servant David, who prospered which way soever he turned his victorious arms. But this looks forward to the kingdom of the Messiah, which was to be set over all the earth, and not confined to the Jewish nation. Jesus Christ shall subdue the Gentiles; he shall bring them in as sheep into the fold (so the word signifies), not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power, shall bring their thoughts into obedience to him, and reduce those who had gone astray, under the guidance of the great shepherd and bishop of souls, 1 Pet. ii. 25. (2.) In giving them rest and settlement (v. 4): He shall choose our inheritance for us. He had chosen the land of Canaan to be an inheritance for Israel; it was the land which the Lord their God spied out for them; see Deut. xxxii. 8. This justified their possession of that land, an d gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it the excellency, the honour, of Jacob (Amos vi. 8); and he chose so good an inheritance for Jacob because he loved him, Deut. vii. 8. Apply this spiritually, and it bespeaks, [1.] The happiness of the saints, that God himself has chosen their inheritance for them, and it is a goodly heritage: he has chosen it who knows the soul, and what will serve to make it happy; and he has chosen so well that he himself has undertaken to be the inheritance of his people (Ps. xvi. 5), and he has laid up for them in the other world an inheritance incorruptible, 1 Pet. i. 4. This will be indeed the excellency of Jacob, for whom, because he loved them, he prepared such a happiness as eye has not seen. [2.] The faith and submission of the saints to God. This is the language of every gracious soul, "God shall choose my inheritance for me; let him appoint me my lot, and I will acquiesce in the appointment. He knows what is good for me better than I do for myself, and therefore I will have no will of my own but what is resolved into his." Adam Clarke: Commentary on the Bible - 1831 47:2: For the Lord most high is terrible - He has insufferable majesty, and is a great King - the mightiest of all emperors, for he is Sovereign over the whole earth. Albert Barnes: Notes on the Bible - 1834 47:2: For the Lord most high - Yahweh, the Most High God; that is, who is exalted above all other beings. Compare Exo 18:11; Ch1 16:25 Psa 96:4; Ch2 2:5; Psa 95:3. Is terrible - literally, is to be feared; that is, Rev_erenced and adored. There is an idea in the words "terrible" and "terror" which is not contained in the original, as if there were something harsh, severe, stern, in his character. The word in the original does not go beyond the notion of inspiring Rev_erence or awe, and is the common word by which the worship of God is designated in the Scriptures. The meaning is, that he is worthy of profound Rev_erence or adoration. He is a great king over all the earth - He rules the world. He is a universal Sovereign. The immediate "occasion" of saying this, when the psalm was composed, was evidently some victory (which had been achieved over the enemies of the people of God) so decided, and so immediately by the divine power, as to prove that he has absolute control over all nations. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:2: is terrible: Psa 65:5, Psa 66:3-5, Psa 68:35, Psa 76:12, Psa 99:3, Psa 145:6; Deu 7:21, Deu 28:58; Neh 1:5; Nah 1:6, Nah 1:7; Rev 6:16, Rev 6:17 a great: Psa 47:7, Psa 22:27-29, Psa 95:3; Dan 7:13, Dan 7:14; Mal 1:14; Mat 28:18; Phi 2:9-11 John Gill 47:2 For the Lord most high is terrible,.... Christ is not only the Son of the Highest, but he himself is the most high God, God over all, blessed for ever. He is higher than the highest, than the angels in heaven, or any of the sons of men on earth. He is the high and lofty One, that dwells in the high and lofty place. And even this character agrees with him as the ascended Lord and King in his human nature; he is ascended on high, is set down on the right hand of the Majesty on high. He is highly exalted to be a Prince and a Saviour; he is made higher than the heavens, and than the kings of the earth are; angels, authorities, and powers, are subject to him. And this is a reason exciting all the people to joy and gladness. And he is "terrible" to his enemies, being the Lion of the tribe of Judah; who will rule the nations with a rod of iron, and break them in pieces as a potter's vessel: and so he will be when he shall come in the clouds of heaven, land descend from thence, in flaming fire, to take vengeance on those who have despised and rejected him; and at the same time will be glorious to and admired by them that believe in him. His appearance, which will be terrible to others, will be matter of joy to them. Though the word used may be rendered as it is in Ps 111:9; "reverend" or "to be feared" (b), as he is; see Is 8:13; both on account of his goodness, as the Redeemer and Saviour of his people, Hos 3:5; and of his greatness, being equal with God, and King of saints. As it follows; he is a great King over all the earth; as he must needs be, since he is the great God and our Saviour; and is King of kings, and Lord of lords. He is now King of Zion, and head over all things to the church; and before long the kingdoms of this world will become his, and he will take to himself his great power and reign, and shall be King over all the earth openly and visibly; he shall be one, and his name One, Zech 14:9; which is another reason for joy and gladness among the people. (b) "reverendus", Junius & Tremellius; "timendus est", Coccius; "venerandus", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 47:2 His universal sovereignty now exists, and will be made known.
46:346:3: Տէր բարձրեալ եւ ահարկու, Թագաւոր մեծ ՚ի վերայ ամենայն երկրի[6914]։ [6914] Ոմանք.Զի Տէր բարձրեալ։ 3 Տէրը բարձրեալ եւ ահարկու է, մեծ թագաւոր է ամբողջ երկրի վրայ: 2 Վասն զի Տէրը Բարձրեալ եւ Ահարկու է. Բոլոր երկրի վրայ Մեծ Թագաւոր է։ Տէր բարձրեալ եւ ահարկու, Թագաւոր մեծ ի վերայ ամենայն երկրի: 46:3: Տէր բարձրեալ եւ ահարկու, Թագաւոր մեծ ՚ի վերայ ամենայն երկրի[6914]։ [6914] Ոմանք.Զի Տէր բարձրեալ։ 3 Տէրը բարձրեալ եւ ահարկու է, մեծ թագաւոր է ամբողջ երկրի վրայ: 2 Վասն զի Տէրը Բարձրեալ եւ Ահարկու է. Բոլոր երկրի վրայ Մեծ Թագաւոր է։ zohrab-1805▾ eastern-1994▾ western am▾	46:246:3 ибо Господь Всевышний страшен, великий Царь над всею землею; 46:3 ὅτι οτι since; that κύριος κυριος lord; master ὕψιστος υψιστος highest; most high φοβερός φοβερος fearful; fearsome βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land 46:3 יֶהֱמ֣וּ yehᵉmˈû המה make noise יֶחְמְר֣וּ yeḥmᵊrˈû חמר cover מֵימָ֑יו mêmˈāʸw מַיִם water יִֽרְעֲשֽׁוּ־ yˈirʕᵃšˈû- רעשׁ quake הָרִ֖ים hārˌîm הַר mountain בְּ bᵊ בְּ in גַאֲוָתֹ֣ו ḡaʔᵃwāṯˈô גַּאֲוָה uproar סֶֽלָה׃ sˈelā סֶלָה sela 46:3. quoniam Dominus altissimus terribilis rex magnus super omnem terramFor the Lord is high, terrible: a great king over all the earth. 2. For the LORD Most High is terrible; he is a great King over all the earth. For the LORD most high [is] terrible; [he is] a great King over all the earth: 46:3 ибо Господь Всевышний страшен, великий Царь над всею землею; 46:3 ὅτι οτι since; that κύριος κυριος lord; master ὕψιστος υψιστος highest; most high φοβερός φοβερος fearful; fearsome βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land 46:3 יֶהֱמ֣וּ yehᵉmˈû המה make noise יֶחְמְר֣וּ yeḥmᵊrˈû חמר cover מֵימָ֑יו mêmˈāʸw מַיִם water יִֽרְעֲשֽׁוּ־ yˈirʕᵃšˈû- רעשׁ quake הָרִ֖ים hārˌîm הַר mountain בְּ bᵊ בְּ in גַאֲוָתֹ֣ו ḡaʔᵃwāṯˈô גַּאֲוָה uproar סֶֽלָה׃ sˈelā סֶלָה sela 46:3. quoniam Dominus altissimus terribilis rex magnus super omnem terram For the Lord is high, terrible: a great king over all the earth. 2. For the LORD Most High is terrible; he is a great King over all the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 47:3: He shall subdue the people under us - He shall do again for us what he had done for our forefathers - give us dominion over our enemies, and establish us in our own land. I would rather read this in the past tense, relative to what God did for their fathers in destroying the Canaanites, and giving them the promised land for their possession, and taking the people for his own inheritance. This is also applied to the conversion of the Gentiles who, on the rejection of the Jews, have become his inheritance; and whom he has chosen to inherit all those spiritual blessings typified by the sacrifices and other significant rites and ceremonies of the Jewish Church. Albert Barnes: Notes on the Bible - 1834 47:3: He shall subdue the people under us - Compare Psa 18:39, note; Psa 18:47, note. The word rendered "subdue" is that which commonly means" to speak." The idea in the use of this word here is that he has only to speak and it is done (compare Psa 33:9), or that he could do it by a word. Compare, however, on the use of the word here, Gesenius (Lexicon), on the word - דבר dâ bar, 2, Hiphil. And the nations under our feet - That is, they shall be entirely or effectually subdued. See Psa 7:5, note; Psa 44:5, note. As God would enable them to do this, it was an occasion for thankfulness and triumph. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:3: subdue: Psa 18:47, Psa 81:14; Deu 33:29 *marg. Jos 21:44; Phi 3:21 our feet: Psa 110:1; Jos 10:24, Jos 10:25; Co1 15:25 Geneva 1599 47:3 He shall (b) subdue the people under us, and the nations under our feet. (b) He has made the Jews who were the keepers of the law and prophets, schoolmasters to the Gentiles, that they would with gladness obey them. John Gill 47:3 He shall subdue the people under us, and the nations under our feet. As Joshua, his type, subdued the Canaanites; and as David, another type of subdued the Syrians, Moabites, and others: the Jews from these words expect, that, in the times of the Messiah they look for, the Gentiles in a literal sense will be subdued by him, and become subject to them; but these, and all other expressions of the like kind, are to be understood in a spiritual sense; such as Is 49:23; and which will have their accomplishment in the latter day, in the subjection of the Gentiles to the word and ordinances of the Gospel administered in his churches: though the passage here refers to the times following the ascension of Christ to heaven, when he went forth in the ministry of his apostles conquering and to conquer; and which he made use of to cause the people to fall under him, and to be willing to be saved by him; to submit to his righteousness, and to his ordinances, the sceptre of his kingdom; and which was causing them to triumph, and subduing the people under them, who through the Gospel preached by them became obedient by word and deed; and which was an occasion of joy even to the conquered ones. John Wesley 47:3 Subdue - He speaks this in the name of the whole church, to which all particular believers were to submit themselves in the Lord. Robert Jamieson, A. R. Fausset and David Brown 47:3 under us--that is, His saints; Israel's temporal victories were types of the spiritual conquests of the true Church.
46:446:4: Հնազանդ արար զժողովուրդս ընդ մեզ, եւ զհեթանոսս ՚ի ներքոյ ոտից մերոց[6915]։ [6915] Ոմանք.Զժողովուրդս ՚ի մեզ։ 4 Ժողովուրդներին մեզ հնազանդեցրեց, եւ հեթանոսներին մեր ոտքերի տակ դրեց: 3 Ժողովուրդները մեզի կը հնազանդեցնէ Ու ազգերը մեր ոտքերուն տակ կը դնէ։ Հնազանդ արար զժողովուրդս ընդ մեզ, եւ զհեթանոսս ի ներքոյ ոտից մերոց: 46:4: Հնազանդ արար զժողովուրդս ընդ մեզ, եւ զհեթանոսս ՚ի ներքոյ ոտից մերոց[6915]։ [6915] Ոմանք.Զժողովուրդս ՚ի մեզ։ 4 Ժողովուրդներին մեզ հնազանդեցրեց, եւ հեթանոսներին մեր ոտքերի տակ դրեց: 3 Ժողովուրդները մեզի կը հնազանդեցնէ Ու ազգերը մեր ոտքերուն տակ կը դնէ։ zohrab-1805▾ eastern-1994▾ western am▾	46:346:4 покорил нам народы и племена под ноги наши; 46:4 ὑπέταξεν υποτασσω subordinate; subject λαοὺς λαος populace; population ἡμῖν ημιν us καὶ και and; even ἔθνη εθνος nation; caste ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace ἡμῶν ημων our 46:4 נָהָ֗ר nāhˈār נָהָר stream פְּלָגָ֗יו pᵊlāḡˈāʸw פֶּלֶג division יְשַׂמְּח֥וּ yᵊśammᵊḥˌû שׂמח rejoice עִיר־ ʕîr- עִיר town אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) קְ֝דֹ֗שׁ ˈqᵊḏˈōš קָדֹושׁ holy מִשְׁכְּנֵ֥י miškᵊnˌê מִשְׁכָּן dwelling-place עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 46:4. congregavit populos subter nos et tribus sub pedibus nostrisHe hath subdued the people under jus; and the nations under our feet. 3. He shall subdue the peoples under us, and the nations under our feet. He shall subdue the people under us, and the nations under our feet: 46:4 покорил нам народы и племена под ноги наши; 46:4 ὑπέταξεν υποτασσω subordinate; subject λαοὺς λαος populace; population ἡμῖν ημιν us καὶ και and; even ἔθνη εθνος nation; caste ὑπὸ υπο under; by τοὺς ο the πόδας πους foot; pace ἡμῶν ημων our 46:4 נָהָ֗ר nāhˈār נָהָר stream פְּלָגָ֗יו pᵊlāḡˈāʸw פֶּלֶג division יְשַׂמְּח֥וּ yᵊśammᵊḥˌû שׂמח rejoice עִיר־ ʕîr- עִיר town אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) קְ֝דֹ֗שׁ ˈqᵊḏˈōš קָדֹושׁ holy מִשְׁכְּנֵ֥י miškᵊnˌê מִשְׁכָּן dwelling-place עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 46:4. congregavit populos subter nos et tribus sub pedibus nostris He hath subdued the people under jus; and the nations under our feet. 3. He shall subdue the peoples under us, and the nations under our feet. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. "Покорить под ноги" - совершенно обессилить, сделать врага безвредным и неопасным. Albert Barnes: Notes on the Bible - 1834 47:4: He shall choose our inheritance for us - He has chosen or selected the land which we inherit. Of all the countries which compose the world, he has chosen "this" to be the inheritance of his own people, or the place where they should dwell. The thought in this verse is based on the idea so common in the writings of the Hebrews, that their country was the glory of all lands - the place of all on earth most desirable to dwell in. It is in view of this fact that they are here called on to praise God, and to rejoice in him. The excellency of Jacob - literally, "the pride - גאון gâ'ô n - of Jacob." Septuagint, "beauty" - καλλονὴν kallonē n. So the Vulgate, "speciem." The meaning is, that it was a land of which Jacob, the ancestor of the people, might be proud, or which he did boast of. It was ever regarded as an honor among the Jews that they dwelt in a land which had been the abode of the prophets; and especially was anything regarded as of value that could be traced to Jacob; that bad been once in his possession; or that could be regarded as his gift. Compare Joh 4:12. Whom he loved - As one of the patriarchs. Perhaps special allusion is here made to "Jacob" rather than to Abraham and Isaac, because the land came actually into the possession of the Hebrew people in the time of Jacob's sons. It was divided among the descendants of his sons, the twelve tribes, bearing their names; and thus Jacob was most naturally referred to as having been in possession of the land. Abraham and Isaac dwelt in the land as strangers and pilgrims Heb 11:9-10, Heb 11:13, having no possession there, not even of a burying-place except as they purchased it (compare Gen 23:12-16); and the land actually came into the possession of the nation only in the family of Jacob. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:4: choose: Deu 11:12; Jer 3:19; Eze 20:6; Mat 25:34; Co1 3:22, Co1 3:23; Eph 1:18; Pe1 1:4 excellency: Psa 16:3; Isa 60:15; Amo 6:8, Amo 8:7; Nah 2:2 whom: Deu 7:6-8, Deu 33:3; Hos 14:4; Mal 1:2; Eph 2:4, Eph 2:5; Jo1 4:9, Jo1 4:10 Carl Friedrich Keil and Franz Delitzsch 47:4 (Heb.: 47:5-9) The ascent of God presupposes a previous descent, whether it be a manifestation of Himself in order to utter some promise (Gen 17:22; Judg 13:20) or a triumphant execution of judgment (Ps 7:8; Ps 68:19). So here: God has come down to fight on behalf of His people. They return to the Holy City and He to His throne, which is above on Zion, and higher still, is above in heaven. On בּתרוּעה and קול שׁופר cf. Ps 98:6; 1Chron 15:28, but more especially Amos 2:2; for the "shout" is here the people's shout of victory, and "the sound of the horn" the clear sound of the horns announcing the victory, with reference to the celebration of the victory in the Valley of praise and the homeward march amidst the clanging music (2Chron 20:26.). The poet, who has this festival of victory before his mind as having recently taken place, desires that the festive sounds may find an unending and boundless echo unto the glory of God. זמּר is first construed with the accusative as in Ps 68:33, then with the dative. Concerning משׂכּיל = ᾠδὴ πενυματική (Eph 5:19; Col 3:16), vid., on Ps 32:1. That which excites to songs of praise is Jahve's dominion of the world which has just been made manifest. מלך is to be taken in just the same historical sense as ἐβασίλευσας, Rev_ 11:15-18. What has taken place is a prelude of the final and visible entering upon the kingdom, the announcement of which the New Testament seer there hears. God has come down to earth, and after having obtained for Himself a recognition of His dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly glory. Imago conscensi a Messia throni gloriae, says Chr. Aug. Crusius, tune erat deportatio arcae faederis in sedem regni. Geneva 1599 47:4 He shall choose (c) our inheritance for us, the excellency of Jacob whom he loved. Selah. (c) God has chosen us above all other nations, to enjoy a most glorious inheritance. John Gill 47:4 He shall choose our inheritance for us,.... Either a portion in this life; God knows what is best for his people, and therefore they should leave it with him, who can make a better choice for them than for themselves: an Heathen (c) once gave this advice, "give thyself wholly to the will and disposal of the celestial ones; for they who are used to give good things easily can also choose the fittest.'' Or the heavenly inheritance, so called in allusion to the land of Canaan, subdued and possessed by the Israelites, in which Christ is greatly concerned; his people are predestinated to the adoption of children, that is, to the inheritance they are adopted to by him, in whom they obtain it; through his death they receive the promise of eternal inheritance, he being the testator of that will of their heavenly Father which bequeaths it to them; it is his righteousness which gives them a title to it, and through his grace they have a meetness for it, and he will at last introduce them into it; all which is a reason for joy and gladness in them. The Arabic version renders it, "he hath chosen us an inheritance for himself"; so the Lord's people are, Deut 32:9. Christ asked them of his father, and he gave them for his inheritance, he having chosen them as such, and greatly delighted he is with them, Ps 2:8; the excellency of Jacob whom he loved. The saints, who are, in his esteem, the excellent in the earth, and who will be in the latter day an eternal excellency, Ps 16:3; even the whole church, consisting of Jews and Gentiles, the spiritual Jacob or Israel of God, whom Christ has loved with an everlasting love, and therefore has chosen them for his portion and peculiar treasure; as Jacob in person was loved when Esau was hated. Selah; on this word; see Gill on Ps 3:2. (c) Socrates apud Valer. Maxim. l. 7. c. 2. extern. 1. John Wesley 47:4 Chuse - He will appoint and bestow upon us. Inheritance - The presence and worship, and blessing of God. This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles. Of Jacob - Of the people of Jacob or Israel, who are frequently called Jacob, for these did actually enjoy the presence of God in his sanctuary. Loved - Not for any peculiar worth in them, but for his free love to them, as he declareth, Deut 7:7-8. Robert Jamieson, A. R. Fausset and David Brown 47:4 He shall . . . inheritance--the heathen to be possessed by His Church (Ps 2:8), as Canaan by the Jews. excellency of Jacob--literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people-- whom he loved--His love being the sole cause of granting them.
46:546:5: Ընտրեաց զմեզ իւր ՚ի ժառանգութիւն, գեղեցկութեանցն Յակովբայ զոր եւ սիրեաց[6916]։ [6916] Ոմանք.Գեղեցկութիւն Յակոբայ։ 5 Ընտրեց մեզ համար որպէս ժառանգութիւն իրեն՝ Յակոբի վայելչութիւնը, որին նա սիրեց: 4 Ընտրեց մեզի մեր ժառանգութիւնը, Յակոբին փառաւորութիւնը՝ որ ինք սիրեց։ (Սէլա։) Ընտրեաց ^[266]զմեզ իւր ի ժառանգութիւն, գեղեցկութեանցն`` Յակոբայ զոր եւ սիրեաց:^[267]: 46:5: Ընտրեաց զմեզ իւր ՚ի ժառանգութիւն, գեղեցկութեանցն Յակովբայ զոր եւ սիրեաց[6916]։ [6916] Ոմանք.Գեղեցկութիւն Յակոբայ։ 5 Ընտրեց մեզ համար որպէս ժառանգութիւն իրեն՝ Յակոբի վայելչութիւնը, որին նա սիրեց: 4 Ընտրեց մեզի մեր ժառանգութիւնը, Յակոբին փառաւորութիւնը՝ որ ինք սիրեց։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	46:446:5 избрал нам наследие наше, красу Иакова, которого возлюбил. 46:5 ἐξελέξατο εκλεγω select; choose ἡμῖν ημιν us τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him τὴν ο the καλλονὴν καλλονη Iakōb; Iakov ἣν ος who; what ἠγάπησεν αγαπαω love διάψαλμα διαψαλμα interlude; rest 46:5 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ֭ ˈbᵊ בְּ in קִרְבָּהּ qirbˌāh קֶרֶב interior בַּל־ bal- בַּל not תִּמֹּ֑וט timmˈôṭ מוט totter יַעְזְרֶ֥הָ yaʕzᵊrˌehā עזר help אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to פְנֹ֥ות fᵊnˌôṯ פנה turn בֹּֽקֶר׃ bˈōqer בֹּקֶר morning 46:5. elegit nobis hereditatem nostram gloriam Iacob quam dilexit semperHe hath chosen for us his inheritance, the beauty of Jacob which he hath love. 4. He shall choose our inheritance for us, the excellency of Jacob whom he loved. He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah: 46:5 избрал нам наследие наше, красу Иакова, которого возлюбил. 46:5 ἐξελέξατο εκλεγω select; choose ἡμῖν ημιν us τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him τὴν ο the καλλονὴν καλλονη Iakōb; Iakov ἣν ος who; what ἠγάπησεν αγαπαω love διάψαλμα διαψαλμα interlude; rest 46:5 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ֭ ˈbᵊ בְּ in קִרְבָּהּ qirbˌāh קֶרֶב interior בַּל־ bal- בַּל not תִּמֹּ֑וט timmˈôṭ מוט totter יַעְזְרֶ֥הָ yaʕzᵊrˌehā עזר help אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to פְנֹ֥ות fᵊnˌôṯ פנה turn בֹּֽקֶר׃ bˈōqer בֹּקֶר morning 46:5. elegit nobis hereditatem nostram gloriam Iacob quam dilexit semper He hath chosen for us his inheritance, the beauty of Jacob which he hath love. 4. He shall choose our inheritance for us, the excellency of Jacob whom he loved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "Избрал нам наследие", т. е. Палестину, которую Бог назначил во владение еврейского народа. Это наследие есть "краса Иакова", еврей гордится Палестиной, как богатым и плодородным (краем) уделом. Adam Clarke: Commentary on the Bible - 1831 47:5: God is gone up with a shout - Primarily, this may refer to the rejoicing and sounding of trumpets, when the ark was lifted up to be carried on the shoulders of the Levites. But it is generally understood as a prophetic declaration of the ascension of our Lord Jesus Christ; and the shout may refer to the exultation of the evangelists and apostles in preaching Christ crucified, buried, risen from the dead, and ascended to heaven, ever to appear in the presence of God for us. This was the triumph of the apostles; and the conversion of multitudes of souls by this preaching was the triumph of the cross of Christ. Albert Barnes: Notes on the Bible - 1834 47:5: God is gone up with a shout - That is, he has ascended to heaven, his home and throne, after having secured the victory. He is represented as having come down to aid his people in the war by the overthrow of their enemies, and (having accomplished this) as returning to heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of course, poetical, and is not to be regarded as literal in any sense. Compare the notes at Psa 7:7. The Lord with the sound of a trumpet - Yahweh, accompanied with the notes of victory. All this is designed to denote triumph, and to show that the victory was to be traced solely to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:5: God: Psa 24:7-10, Psa 68:17-19, Psa 68:24, Psa 68:25, Psa 68:33; Luk 24:51-53; Act 1:5-11; Eph 4:8-10; Ti1 3:16 with a shout: Psa 78:65; Num 23:21; Sa2 6:15; Ch1 15:28 sound: Psa 81:3, Psa 150:3; Num 10:1-10; Jos 6:5; Ch1 15:24, Ch1 16:42; Co1 15:52; Th1 4:16; Rev 8:6-13, Rev 11:15 Geneva 1599 47:5 God is gone up with a shout, the LORD with the (d) sound of a trumpet. (d) He alludes to the trumpets that were blown at solemn feasts: but he further signifies the triumph of Christ and his glorious ascension into the heavens. John Gill 47:5 God is gone up with a shout,.... That is, the Son of God, who is truly and properly God, equal to the Father, having the same perfections; God manifest in the flesh, the Word that was made flesh, and dwelt among men on earth; who in the next clause is called "Lord" or "Jehovah", being the everlasting "I AM", which is, and was, and is to come; he having done his work on earth he came about, went up from earth to heaven in human nature, really, locally, and visibly, in the sight of his apostles, attended by angels, and with their shouts and acclamations, which are here meant; the Lord with the sound of the trumpet; which circumstance, though not related in the account of Christ's ascension in the New Testament, yet inasmuch as the angels say he shall descend in like manner as he ascended, and that it is certain he will descend with a shout, with the voice of the archangel, and the trump of God; so that if his ascent was as his descent will be, it must be then with a shout, and the sound of a trumpet, Acts 1:10. This text is applied to the Messiah by the ancient Jewish writers (d). (d) Bemidbar Rabba, s. 15. fol. 218. 1. John Wesley 47:5 God - This is meant literally of the ark: but mystically of Christ's ascension into heaven, as may be gathered by comparing this with Eph 4:8, where the like words uttered concerning the ark upon the same occasion, Ps 68:18, are directly applied to Christ's ascension. Robert Jamieson, A. R. Fausset and David Brown 47:5 God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds, sing . . . praises with understanding--literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare Ps 68:18).
46:646:6: Համբարձաւ Աստուած օրհնութեամբ, եւ Տէր մեր ձայնիւ փողոյ[6917]։ [6917] Ոմանք.Եւ Տէր մեր ՚ի ձայն փողոյ։ 6 Աստուած բարձրացաւ օրհնութեամբ, եւ մեր Տէրը՝ շեփորի ձայնով: 5 Աստուած ցնծութիւնով վեր ելաւ, Տէրը՝ փողի ձայնով։ Համբարձաւ Աստուած օրհնութեամբ, եւ Տէր մեր ձայնիւ փողոյ: 46:6: Համբարձաւ Աստուած օրհնութեամբ, եւ Տէր մեր ձայնիւ փողոյ[6917]։ [6917] Ոմանք.Եւ Տէր մեր ՚ի ձայն փողոյ։ 6 Աստուած բարձրացաւ օրհնութեամբ, եւ մեր Տէրը՝ շեփորի ձայնով: 5 Աստուած ցնծութիւնով վեր ելաւ, Տէրը՝ փողի ձայնով։ zohrab-1805▾ eastern-1994▾ western am▾	46:546:6 Восшел Бог при восклицаниях, Господь при звуке трубном. 46:6 ἀνέβη αναβαινω step up; ascend ὁ ο the θεὸς θεος God ἐν εν in ἀλαλαγμῷ αλαλαγμος lord; master ἐν εν in φωνῇ φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 46:6 הָמ֣וּ hāmˈû המה make noise גֹ֖ויִם ḡˌôyim גֹּוי people מָ֣טוּ mˈāṭû מוט totter מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom נָתַ֥ן nāṯˌan נתן give בְּ֝ ˈbᵊ בְּ in קֹולֹ֗ו qôlˈô קֹול sound תָּמ֥וּג tāmˌûḡ מוג faint אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:6. ascendit Deus in iubilo Deus in voce bucinaeGod is ascended with jubilee, and the Lord with the sound of trumpet. 5. God is gone up with a shout, the LORD with the sound of a trumpet. God is gone up with a shout, the LORD with the sound of a trumpet: 46:6 Восшел Бог при восклицаниях, Господь при звуке трубном. 46:6 ἀνέβη αναβαινω step up; ascend ὁ ο the θεὸς θεος God ἐν εν in ἀλαλαγμῷ αλαλαγμος lord; master ἐν εν in φωνῇ φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 46:6 הָמ֣וּ hāmˈû המה make noise גֹ֖ויִם ḡˌôyim גֹּוי people מָ֣טוּ mˈāṭû מוט totter מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom נָתַ֥ן nāṯˌan נתן give בְּ֝ ˈbᵊ בְּ in קֹולֹ֗ו qôlˈô קֹול sound תָּמ֥וּג tāmˌûḡ מוג faint אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:6. ascendit Deus in iubilo Deus in voce bucinae God is ascended with jubilee, and the Lord with the sound of trumpet. 5. God is gone up with a shout, the LORD with the sound of a trumpet. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Восхождение Господа - несение Кивота Завета после выступления на врагов в храм Иерусалимский. Это шествие обыкновенно сопровождалось пением гимнов с аккомпанементом музыкальных инструментов. Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 God is gone up with a shout, the LORD with the sound of a trumpet. 6 Sing praises to God, sing praises: sing praises unto our King, sing praises. 7 For God is the King of all the earth: sing ye praises with understanding. 8 God reigneth over the heathen: God sitteth upon the throne of his holiness. 9 The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. We are here most earnestly pressed to praise God, and to sing his praises; so backward are we to this duty that we have need to be urged to it by precept upon precept, and line upon line; so we are here (v. 6): Sing praises to God, and again, Sing praises, Sing praises to our King, and again, Sing praises. This intimates that it is a very necessary and excellent duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and again in the same words, and it is no vain repetition if it be done with new affections. Should not a people praise their God? Dan. v. 4. Should not subjects praise their king? God is our God, our King, and therefore we must praise him; we must sing his praises, as those that are pleased with them and that are not ashamed of them. But here is a needful rule subjoined (v. 7): Sing you praises with understanding, with Maschil. 1. "Intelligently; as those that do yourselves understand why and for what reasons you praise God and what is the meaning of the service." This is the gospel-rule (1 Cor. xiv. 15), to sing with the spirit and with the understanding also; it is only with the heart that we make melody to the Lord, Eph. v. 19. It is not an acceptable service if it be not a reasonable service. 2. "Instructively, as those that desire to make others understand God's glorious perfections, and to teach them to praise him." Three things are mentioned in these verses as just matter for our praises, and each of them will admit of a double sense:-- I. We must praise God going up (v. 5): God has gone up with a shout, which may refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity, David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people following with their loud huzzas. The ark being the instituted token of God's special presence with them, when that was brought up by warrant from him he might be said to go up. The emerging of God's ordinances out of obscurity, in order to the more public and solemn administration of them, is a great favour to any people, which they have reason to rejoice in and give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work on earth, Acts i. 9. Then God went up with a shout, the shout of a King, of a conqueror, as one who, having spoiled principalities and powers, then led captivity captive, Ps. lxviii. 18. He went up as a Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the most holy place, into heaven itself; see Heb. ix. 24. We read not of a shout, or of the sound of a trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons of God, that then shouted for joy, Job xxxviii. 7. He shall come again in the same manner as he went (Acts i. 11) and we are sure that he shall come again with a shout and the sound of a trumpet. II. We must praise God reigning, v. 7, 8. God is not only our King, and therefore we owe our homage to him, but he is King of all the earth (v. 7), over all the kings of the earth, and therefore in every place the incense of praise is to be offered up to him. Now this may be understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature, reigns over the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor have any regard to him: He sits upon the throne of his holiness, which he has prepared in the heavens, and there he rules over all, even over the heathen, serving his own purposes by them and upon them. See here the extent of God's government; all are born within his allegiance; even the heathen that serve other gods are ruled by the true God, our God, whether they will or no. See the equity of his government; it is a throne of holiness, on which he sits, whence he gives warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of the Messiah. Jesus Christ, who is God, and whose throne is for ever and ever reigns over the heathen; not only he is entrusted with the administration of the providential kingdom, but he shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes that were bred up in heathenism, Eph. ii. 12, 13. This the apostle speaks of as a great mystery that the Gentiles should be fellow-heirs, Eph. iii. 6. Christ sits upon the throne of his holiness, his throne in the heavens, where all the administrations of his government are intended to show forth God's holiness and to advance holiness among the children of men. III. We must praise God as attended and honoured by the princes of the people, v. 9. This may be understood, 1. Of the congress or convention of the states of Israel, the heads and rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation. It was the honour of Israel that they were the people of the God of Abraham, as they were Abraham's seed and taken into his covenant; and, thanks be to God, this blessing of Abraham has come upon the isles of the Gentiles, Gal. iii. 14. It was their happiness that they had a settled government, princes of their people, who were the shields of their land. Magistracy is the shield of a nation, and it is a great mercy to any people to have this shield, especially when their princes, their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes by it in the government of the world, turning the hearts of kings as the rivers of water, which way soever he pleases. It was well with Israel when the princes of their people were gathered together to consult for the public welfare. The unanimous agreement of the great ones of a nation in the things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy that in the days of the Messiah the kings of the earth and their people should join themselves to the church, and bring their glory and power into the New Jerusalem, that they should all become the people of the God of Abraham, to whom it was promised that he should be the father of many nations. The volunteers of the people (so it may be read); it is the same word that is used in Ps. cx. 3, Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the shields of the earth, the ensigns of royal dignity (1 Kings xiv. 27, 28), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted. Adam Clarke: Commentary on the Bible - 1831 47:6: Sing praises - זמרו zammeru: this word is four times repeated in this short verse, and shows at once the earnestness and happiness of the people. They are the words of exultation and triumph. Feel your obligation to God; express it in thanksgiving: be thankful, be eternally thankful, to God your King. Albert Barnes: Notes on the Bible - 1834 47:6: Sing praises to God, sing praises - This commences the "second" part of the psalm. The "repetition" shows that the heart was full, or was overflowing with joy. It is a call on all to celebrate the praises of God, especially as he had enabled his people to triumph over their enemies. Sing praises unto our King - Unto God, who has shown himself to be the King of his people - one who rules in their behalf, and who has interposed for their deliverance in danger. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:6: to God: Psa 96:1, Psa 96:2, Psa 117:1, Psa 117:2, Psa 149:1-3; Exo 15:21; Ch1 16:9, Ch1 29:20; Isa 12:4-6; Eph 5:18-20 our King: Psa 145:1; Isa 33:22; Zac 9:9; Mat 25:34, Mat 27:37 John Gill 47:6 Sing praises to God,.... That is gone up with a shout, Christ Jesus, our ascended Lord and King, as the apostles did at the time of his ascension, Lk 24:52; sing praises; sing praises unto our King, sing praises: who was then made Lord and Christ, declared King of saints, and crowned with glory and honour; the repetition of the phrase sing praises denotes frequency, constancy, fervency, and great devotion in the performance of this service; and that the ascension of Christ, the occasion of it, is of the greatest moment and importance, and requires it to be performed in such a manner.
46:746:7: Սաղմո՛ս ասացէք Աստուծոյ մերում, սաղմո՛ս ասացէք Թագաւորին մերում սաղմո՛ս ասացէք։ 7 Սաղմո՛ս երգեցէք մեր Աստծուն, սաղմո՛ս երգեցէք մեր թագաւորին, սաղմո՛ս երգեցէք: 6 Սաղմոս երգեցէ՛ք Աստուծոյ, սաղմոս երգեցէ՛ք. Սաղմոս երգեցէք մեր Թագաւորին. սաղմոս երգեցէ՛ք. Սաղմոս ասացէք ^[268]Աստուծոյ մերում``, սաղմոս ասացէք Թագաւորին մերում, սաղմոս ասացէք: 46:7: Սաղմո՛ս ասացէք Աստուծոյ մերում, սաղմո՛ս ասացէք Թագաւորին մերում սաղմո՛ս ասացէք։ 7 Սաղմո՛ս երգեցէք մեր Աստծուն, սաղմո՛ս երգեցէք մեր թագաւորին, սաղմո՛ս երգեցէք: 6 Սաղմոս երգեցէ՛ք Աստուծոյ, սաղմոս երգեցէ՛ք. Սաղմոս երգեցէք մեր Թագաւորին. սաղմոս երգեցէ՛ք. zohrab-1805▾ eastern-1994▾ western am▾	46:646:7 Пойте Богу нашему, пойте; пойте Царю нашему, пойте, 46:7 ψάλατε ψαλω the θεῷ θεος God ἡμῶν ημων our ψάλατε ψαλω the βασιλεῖ βασιλευς monarch; king ἡμῶν ημων our ψάλατε ψαλω sing psalms; woman who sings 46:7 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֣ות ṣᵊvāʔˈôṯ צָבָא service עִמָּ֑נוּ ʕimmˈānû עִם with מִשְׂגָּֽב־ miśgˈāv- מִשְׂגָּב secure height לָ֝נוּ ˈlānû לְ to אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob סֶֽלָה׃ sˈelā סֶלָה sela 46:7. canite Deo canite canite regi nostro caniteSing praises to our God, sing ye: sing praises to our king, sing ye. 6. Sing praises to God, sing praises: sing praises unto our King, sing praises. Sing praises to God, sing praises: sing praises unto our King, sing praises: 46:7 Пойте Богу нашему, пойте; пойте Царю нашему, пойте, 46:7 ψάλατε ψαλω the θεῷ θεος God ἡμῶν ημων our ψάλατε ψαλω the βασιλεῖ βασιλευς monarch; king ἡμῶν ημων our ψάλατε ψαλω sing psalms; woman who sings 46:7 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֣ות ṣᵊvāʔˈôṯ צָבָא service עִמָּ֑נוּ ʕimmˈānû עִם with מִשְׂגָּֽב־ miśgˈāv- מִשְׂגָּב secure height לָ֝נוּ ˈlānû לְ to אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob סֶֽלָה׃ sˈelā סֶלָה sela 46:7. canite Deo canite canite regi nostro canite Sing praises to our God, sing ye: sing praises to our king, sing ye. 6. Sing praises to God, sing praises: sing praises unto our King, sing praises. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 47:7: For God is the King of all the earth - He is not your King only, but the King of the universe. He has no limited power, no confined dominion. Sing ye praises with understanding - זמרו משכיל zammeru maskil, sing an instructive song. Let sense and sound go together. Let your hearts and heads go with your voices. Understand what you sing; and feel what you understand; and let the song be what will give instruction in righteousness to them that hear it. Sing wisely - Anglo-Saxon. Multitudes sing foolishly. Albert Barnes: Notes on the Bible - 1834 47:7: For God is the King of all the earth - He has shown himself to be a universal sovereign. All nations are subject to him, and he has a claim to universal praise. Sing ye praises with understanding - Margin, Every one "that hath understanding." Neither the text here, however, nor the margin, expresses the true idea of the original. The Hebrew is, "Sing a Maschil" - משׂכיל maś kı̂ yl; that is, Sing, or play, a didactic psalm or tune; that is, a song or ode adapted to convey valuable lessons of instruction. See the word explained in the notes at the title to Psa 32:1-11. The idea is, that the occasion was one on which "such" a psalm or song would be especially appropriate; an occasion on which great lessons or truths had been taught by the dealings of God, which it became his people now to set forth in a becoming manner. Those lessons or truths pertained to the fact that God is the great King over all the earth, or that he is a sovereign among the nations: a truth of immense importance to mankind, and a truth which the occasion on which the psalm was composed was especially adapted to bring to view. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:7: King: Psa 47:2, Psa 47:8; Zac 14:9; Rev 11:15 sing: Co1 14:14, Co1 14:15; Col 3:16 with understanding: or, every one that hath understanding Geneva 1599 47:7 For God [is] the King of all the earth: sing ye praises with (e) understanding. (e) He requires that understanding be joined with singing, lest the Name of God be profaned with vain crying. John Gill 47:7 For God is the King of all the earth,.... Or "the king of all the earth is God" (e); the same that is ascended into heaven, and is King of saints, even Christ Jesus; and so he will appear to be, especially in the latter day; See Gill on Ps 47:2; sing ye praises with understanding; or, as De Dieu renders it, to him that understandeth, that is, to God the only wise, whose understanding is infinite; even to Christ, who, as God, knows all things; and, as man and Mediator, is of quick understanding, and has all the treasures of wisdom and knowledge in him; so R. Obadiah, "sing of him who understands"; or, "sing ye praises, O everyone that understandeth" (f); that is, how to sing, as everyone does not; this is the sense of Aben Ezra and Kimchi; or "with understanding", as we render it; with understanding of what is sung. The Apostle Paul seems to refer to this passage in 1Cor 14:15. The Targum renders it, "with a good understanding". (e) So Junius & Tremellius, Piscator, Cocceius, Michaelis. (f) "canite, intelligens", Montanus; i.e. "unusquisque", Vatablus. John Wesley 47:7 The king - Not only ours, but of all the nations of the world. Sing - Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.
46:846:8: Թագաւոր մեծ ՚ի վերայ ամենայն երկրի Աստուած է, սաղմո՛ս ասացէք նմա օրհնութեամբ[6918]։ [6918] Բազումք.Սաղմոս ասացէք նմա իմաստութեամբ։ 8 Ամբողջ երկրի մեծ թագաւորն Աստուած է, սաղմո՛ս երգեցէք նրան իմաստութեամբ: 7 Վասն զի Աստուած թագաւոր է բոլոր երկրի վրայ։Երգ երգեցէ՛ք անոր։ Թագաւոր ^[269]մեծ ի վերայ ամենայն երկրի Աստուած է, սաղմոս ասացէք նմա իմաստութեամբ: 46:8: Թագաւոր մեծ ՚ի վերայ ամենայն երկրի Աստուած է, սաղմո՛ս ասացէք նմա օրհնութեամբ[6918]։ [6918] Բազումք.Սաղմոս ասացէք նմա իմաստութեամբ։ 8 Ամբողջ երկրի մեծ թագաւորն Աստուած է, սաղմո՛ս երգեցէք նրան իմաստութեամբ: 7 Վասն զի Աստուած թագաւոր է բոլոր երկրի վրայ։Երգ երգեցէ՛ք անոր։ zohrab-1805▾ eastern-1994▾ western am▾	46:746:8 ибо Бог Царь всей земли; пойте все разумно. 46:8 ὅτι οτι since; that βασιλεὺς βασιλευς monarch; king πάσης πας all; every τῆς ο the γῆς γη earth; land ὁ ο the θεός θεος God ψάλατε ψαλω wisely; with understanding 46:8 לְֽכוּ־ lᵊˈḵû- הלך walk חֲ֭זוּ ˈḥᵃzû חזה see מִפְעֲלֹ֣ות mifʕᵃlˈôṯ מִפְעָל work יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֖ם śˌām שׂים put שַׁמֹּ֣ות šammˈôṯ שַׁמָּה destruction בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:8. quia rex universae terrae Deus canite eruditeFor God is the king of all the earth: sing ye wisely. 7. For God is the King of all the earth: sing ye praises with understanding. For God [is] the King of all the earth: sing ye praises with understanding: 46:8 ибо Бог Царь всей земли; пойте все разумно. 46:8 ὅτι οτι since; that βασιλεὺς βασιλευς monarch; king πάσης πας all; every τῆς ο the γῆς γη earth; land ὁ ο the θεός θεος God ψάλατε ψαλω wisely; with understanding 46:8 לְֽכוּ־ lᵊˈḵû- הלך walk חֲ֭זוּ ˈḥᵃzû חזה see מִפְעֲלֹ֣ות mifʕᵃlˈôṯ מִפְעָל work יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֖ם śˌām שׂים put שַׁמֹּ֣ות šammˈôṯ שַׁמָּה destruction בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:8. quia rex universae terrae Deus canite erudite For God is the king of all the earth: sing ye wisely. 7. For God is the King of all the earth: sing ye praises with understanding. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 8. "Пойте все разумно" - обдуманно, достойно Бога. Adam Clarke: Commentary on the Bible - 1831 47:8: God reigneth over the heathen - Though this is literally true in God's universal dominion, yet more is here meant. God reigns over the heathen when, by the preaching of the Gospel, they are brought into the Church of Christ. God sitteth upon the throne of his holiness - He is a holy God; he proclaims holiness. His laws are holy, he requires holiness, and his genuine people are all holy. The throne of his holiness is the heaven of heavens; also the temple at Jerusalem; and, lastly, the hearts of the faithful. Albert Barnes: Notes on the Bible - 1834 47:8: God reigneth over the heathen - Over the "nations;" not over the "heathen" in the sense in which that term is understood now. It does not mean that God reigns, or that he has set up his throne over the people that have not the true religion, but that he is exalted over the "nations" of the earth as such; or, that he has universal dominion. See the notes at Psa 46:10. God sitteth upon the throne of his holiness - Upon his holy throne, The idea is, that his government is established in holiness or justice. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:8: reigneth: Psa 22:27-29, Psa 93:1, Psa 96:10, Psa 97:1, Psa 99:1, Psa 110:6; Ch1 16:31; Rev 19:6 throne: Psa 9:4, Psa 45:6, Psa 45:7, Psa 48:1, Psa 89:14, Psa 94:20; Heb 4:16; Rev 20:11 John Gill 47:8 God reigneth over the Heathen,.... He reigned over Israel under the former dispensation, and now he reigns over the Gentiles under the Gospel dispensation; as appears by the numerous instances of conversion among them in the first ages of Christianity; and by the many churches that were planted by the means of the apostles; and by the destruction of the Roman Pagan empire under the sixth seal, Rev_ 6:12; and which will still more appear by the destruction of Rome Papal, when all the Heathens shall perish out of the land; and by the fulness and forces of the Gentiles being brought into a submission to him; all which are reasons to sing praises to him; God sitteth upon the throne of his holiness; or his holy throne, which is heaven; on the right hand of the throne of the Majesty in the heavens; on his Father's throne; having done his work on earth he is received up into heaven, and is set down on a throne at the right hand of God, an honour which none of the angels have: he has ceased from his work and entered into his rest, and sits and sees of the travail of his soul; all which is matter of joy to his people, and a reason why they should sing praises; and the rather, since they are set down with him in heavenly places: or this may be understood of his sitting on the throne of judgment to judge the world in righteousness at the last day, it following upon his reign over the Gentiles; though the other sense best agrees with his immediate ascension to heaven. John Wesley 47:8 The throne - Heaven is often called God's throne, whence God is said to behold and to rule all nations; of which general dominion of God, he here speaks. And Christ sits at his father's right - hand, for that purpose. Robert Jamieson, A. R. Fausset and David Brown 47:8 The instruction continued. throne of . . . holiness--or, "holy throne" (see on Ps 2:6; Ps 23:4).
46:946:9: Թագաւորեաց Աստուած ՚ի վերայ հեթանոսաց. Աստուած նստաւ յաթո՛ռ սրբութեան իւրոյ։ 9 Աստուած թագաւորեց հեթանոսների վրայ, Աստուած բազմեց իր սրբութեան գահին: 8 Աստուած ազգերուն վրայ կը թագաւորէ, Աստուած կը նստի իր սուրբ աթոռին վրայ։ Թագաւորեաց Աստուած ի վերայ հեթանոսաց, Աստուած նստաւ յաթոռ սրբութեան իւրոյ: 46:9: Թագաւորեաց Աստուած ՚ի վերայ հեթանոսաց. Աստուած նստաւ յաթո՛ռ սրբութեան իւրոյ։ 9 Աստուած թագաւորեց հեթանոսների վրայ, Աստուած բազմեց իր սրբութեան գահին: 8 Աստուած ազգերուն վրայ կը թագաւորէ, Աստուած կը նստի իր սուրբ աթոռին վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	46:846:9 Бог воцарился над народами, Бог воссел на святом престоле Своем; 46:9 ἐβασίλευσεν βασιλευω reign ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste ὁ ο the θεὸς θεος God κάθηται καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne ἁγίου αγιος holy αὐτοῦ αυτος he; him 46:9 מַשְׁבִּ֥ית mašbˌîṯ שׁבת cease מִלְחָמֹות֮ milḥāmôṯ מִלְחָמָה war עַד־ ʕaḏ- עַד unto קְצֵ֪ה qᵊṣˈē קָצֶה end הָ֫ hˈā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow יְ֭שַׁבֵּר ˈyšabbēr שׁבר break וְ wᵊ וְ and קִצֵּ֣ץ qiṣṣˈēṣ קצץ cut חֲנִ֑ית ḥᵃnˈîṯ חֲנִית spear עֲ֝גָלֹ֗ות ˈʕᵃḡālˈôṯ עֲגָלָה chariot יִשְׂרֹ֥ף yiśrˌōf שׂרף burn בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire 46:9. regnavit Deus super gentes Deus sedet super thronum sanctum suumGod shall reign over the nations: God sitteth on his holy throne. 8. God reigneth over the nations: God sitteth upon his holy throne. God reigneth over the heathen: God sitteth upon the throne of his holiness: 46:9 Бог воцарился над народами, Бог воссел на святом престоле Своем; 46:9 ἐβασίλευσεν βασιλευω reign ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste ὁ ο the θεὸς θεος God κάθηται καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne ἁγίου αγιος holy αὐτοῦ αυτος he; him 46:9 מַשְׁבִּ֥ית mašbˌîṯ שׁבת cease מִלְחָמֹות֮ milḥāmôṯ מִלְחָמָה war עַד־ ʕaḏ- עַד unto קְצֵ֪ה qᵊṣˈē קָצֶה end הָ֫ hˈā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth קֶ֣שֶׁת qˈešeṯ קֶשֶׁת bow יְ֭שַׁבֵּר ˈyšabbēr שׁבר break וְ wᵊ וְ and קִצֵּ֣ץ qiṣṣˈēṣ קצץ cut חֲנִ֑ית ḥᵃnˈîṯ חֲנִית spear עֲ֝גָלֹ֗ות ˈʕᵃḡālˈôṯ עֲגָלָה chariot יִשְׂרֹ֥ף yiśrˌōf שׂרף burn בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire 46:9. regnavit Deus super gentes Deus sedet super thronum sanctum suum God shall reign over the nations: God sitteth on his holy throne. 8. God reigneth over the nations: God sitteth upon his holy throne. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 47:9: The princes of the people are gathered together - נדיבי עמים nedibey ammim. The voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is used Psa 100:3; and I believe both texts speak of the same people - the Gentiles who gladly come unto his light, and present themselves a free-will offering to the Lord. The people or the God of Abraham - Who were Abraham's people? Not the Jews; the covenant was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom he represented; for the covenant was made with him while yet a Gentile; and in his seed all the nations - the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the Gentiles who, receiving the Gospel, are made partakers of the faith of Abraham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the believing Gentiles, for his own people. The shields of the earth belong unto God - The Septuagint translate this οἱ κραταιοι, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; "Because the strong gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinces which were present at the dedication of the temple; (for some suppose the Psalm to have been composed for this solemnity); and that they are said here to be greatly exalted, because they exercised a very high degree of power over their respective districts. The words refer to something by which the inhabitants of the earth are defended; God's providence, guardian angels, etc., etc. He is greatly exalted - Great as secular rulers are, God is greater, and is above all; King of kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns them whithersoever he pleases. Albert Barnes: Notes on the Bible - 1834 47:9: The princes of the people are gathered together - The marginal reading is, "The voluntary of the people are gathered unto the people of the God of Abraham." The word rendered "princes" - נדיב nâ dı̂ yb - means properly, voluntary, ready, prompt; then, generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word "people" here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words "are gathered together" may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connection requires that we should understand this in the former sense, as referring to the subjugation of the enemies of of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned. Even the people of the God of Abraham - The word "even" is not in the original. The meaning is, "to" the people of the God of Abraham; that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war "to" that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foriegn princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people. For the shields of the earth belong unto God - Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and warriors, their shields or weapons of war being borne along in the procession, demonstrating that Jehovah was King among the nations. It was seen in such a march that all those weapons of war "belonged" to him, or that he had a right to dispose of them, and to use them as he pleased. He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes and warriors, "must" be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Compare isa 60. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 47:9: The princes: etc. or, The voluntary of the people are gathered unto the people of, etc. Psa 72:7-9, Psa 110:2, Psa 110:3; Gen 49:10; Isa 11:10, Isa 60:4, Isa 60:5, Isa 66:19, Isa 66:20; Rom 11:25 the God: Gen 17:7, Gen 17:8; Exo 3:6, Exo 3:15; Isa 41:8-10; Mat 22:32; Rom 4:11, Rom 4:12; Gal 3:29 shields: Psa 89:18; Pro 30:5 *marg. he is: Psa 46:10 Carl Friedrich Keil and Franz Delitzsch 47:9 (Heb.: 47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the "shields (i.e., the lords who are the defenders of their people) of the earth" (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious. (Note: It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.) The conclusion (v. 11) reminds one of the song of Hannah, 1Kings 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Ps 47:6). Geneva 1599 47:9 The princes of the people are gathered together, [even] the people of the God of Abraham: for the shields of the earth [belong] unto God: he (f) is greatly exalted. (f) He praises God's highness, for that he joins the great princes of the world (whom he calls shields) to the fellowship of his Church. John Gill 47:9 The princes of the people are gathered together,.... Not against Christ, as at his first coming, but to him, and to his church and people; even the great men of the earth, the kings and princes of it, as they will in the latter day; see Is 49:23; or this may mean the saints in general, who are all of them the princes of people, and are set among princes, yea, are kings priests unto God; some render it, "the willing" or "voluntary ones of his people" (g); the same word is here used as in Ps 110:3; where it is rendered "willing", and designs such who are made willing to be saved by Christ, submit to his righteousness, and be subject to his word and ordinances; even the people of the God of Abraham; whom the God of Abraham has chosen for his people, taken into covenant, given to his Son, and who are redeemed by his blood, and effectually called by his grace; and who, though Gentiles, belong to the same covenant and the same covenant God as Abraham did, and have the blessing of Abraham upon them; and are indeed his spiritual seed, being Christ's. The Targum is, "the people that believe in the God of Abraham". The words may be rendered in connection with the former clause, "gathered together unto the people of the God of Abraham" (h); and so denote the association of the Gentiles converted with the believing Jews, as was at the first times of the Gospel, and will be at the latter day, 1Cor 12:13; for the shields of the earth belong unto God; that is, the rulers of the earth, as the word is rendered in Hos 4:18; who are as a shield and a protection to their subjects; these are set up and put down by the Lord at his pleasure; and their hearts are in his hands, and he can convert them when he pleases, and gather them to his Son, and into his churches; or, as Jarchi interprets it, "he has power in his hands to protect as with a shield all that trust in him;'' safety is of the Lord; the protection of the world and of the church is from him who is King over all the earth; he is greatly exalted; that is, Christ, who has all power in heaven and in earth; he is highly exalted at the right hand of God, angels, authorities, and powers, being subject to him. (g) "voluntarii populorum", Junius & Tremellius, Piscator, Cocceius. (h) So Pagninus, Montanus, Vatablus, Gejerus. John Wesley 47:9 The princes - The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho' he mentions their conversion only, yet the conversion of their people might reasonably be supposed. Of the God - He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles. The Shields - The princes or rulers, who are called shields, Hos 4:18, because by their office they are the common prosecutors of all their people. These are the Lord's, at his disposal, or subject to his dominion, both as to their hearts and kingdoms. Exalted - By this means God shall be greatly glorified. Robert Jamieson, A. R. Fausset and David Brown 47:9 princes--who represent peoples. For-- even--supply, "as," or, "to"--that is, they all become united under covenant with Abraham's God. shields--as in Hos 4:18, "rulers" [Margin].
46:1046:10: Իշխանք ժողովրդոց ժողովեցան առ Աստուած Աբրահամու, զի Աստուծոյ զօրութիւնք յերկրէ յոյժ համբարձան[6919]։ Տունք. թ̃։[6919] Ոմանք.Առ Աստուածն Աբրահամու։ 10 Ժողովուրդների իշխանները հաւաքուեցին Աբրահամի Աստծու մօտ, քանզի Աստծու զօրութիւնները շատ բարձրացան երկրից: 9 Ժողովուրդին իշխանները հաւաքուեցան Աբրահամին Աստուծոյն ժողովուրդին հետ Վասն զի երկրին ասպարները Աստուծոյն են. Ինք խիստ բարձրացած է։ Իշխանք ժողովրդոց ժողովեցան առ Աստուած Աբրահամու, ^[270]զի Աստուծոյ զօրութիւնք յերկրէ յոյժ համբարձան: 46:10: Իշխանք ժողովրդոց ժողովեցան առ Աստուած Աբրահամու, զի Աստուծոյ զօրութիւնք յերկրէ յոյժ համբարձան[6919]։ Տունք. թ̃։ [6919] Ոմանք.Առ Աստուածն Աբրահամու։ 10 Ժողովուրդների իշխանները հաւաքուեցին Աբրահամի Աստծու մօտ, քանզի Աստծու զօրութիւնները շատ բարձրացան երկրից: 9 Ժողովուրդին իշխանները հաւաքուեցան Աբրահամին Աստուծոյն ժողովուրդին հետ Վասն զի երկրին ասպարները Աստուծոյն են. Ինք խիստ բարձրացած է։ zohrab-1805▾ eastern-1994▾ western am▾	46:946:10 князья народов собрались к народу Бога Авраамова, ибо щиты земли Божии; Он превознесен {над ними}. 46:10 ἄρχοντες αρχων ruling; ruler λαῶν λαος populace; population συνήχθησαν συναγω gather μετὰ μετα with; amid τοῦ ο the θεοῦ θεος God Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that τοῦ ο the θεοῦ θεος God οἱ ο the κραταιοὶ κραταιος dominant τῆς ο the γῆς γη earth; land σφόδρα σφοδρα vehemently; tremendously ἐπήρθησαν επαιρω lift up; rear up 46:10 הַרְפּ֣וּ harpˈû רפה be slack וּ֭ ˈû וְ and דְעוּ ḏᵊʕˌû ידע know כִּי־ kî- כִּי that אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אָר֥וּם ʔārˌûm רום be high בַּ֝ ˈba בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אָר֥וּם ʔārˌûm רום be high בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:10. principes populorum congregati sunt populus Dei Abraham quoniam Dei scuta terrae vehementer elevata suntThe princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted. 9. The princes of the peoples are gathered together the people of the God of Abraham: for the shields of the earth belong unto God; he is greatly exalted. The princes of the people are gathered together, [even] the people of the God of Abraham: for the shields of the earth [belong] unto God: he is greatly exalted: 46:10 князья народов собрались к народу Бога Авраамова, ибо щиты земли Божии; Он превознесен {над ними}. 46:10 ἄρχοντες αρχων ruling; ruler λαῶν λαος populace; population συνήχθησαν συναγω gather μετὰ μετα with; amid τοῦ ο the θεοῦ θεος God Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that τοῦ ο the θεοῦ θεος God οἱ ο the κραταιοὶ κραταιος dominant τῆς ο the γῆς γη earth; land σφόδρα σφοδρα vehemently; tremendously ἐπήρθησαν επαιρω lift up; rear up 46:10 הַרְפּ֣וּ harpˈû רפה be slack וּ֭ ˈû וְ and דְעוּ ḏᵊʕˌû ידע know כִּי־ kî- כִּי that אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אָר֥וּם ʔārˌûm רום be high בַּ֝ ˈba בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אָר֥וּם ʔārˌûm רום be high בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 46:10. principes populorum congregati sunt populus Dei Abraham quoniam Dei scuta terrae vehementer elevata sunt The princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted. 9. The princes of the peoples are gathered together the people of the God of Abraham: for the shields of the earth belong unto God; he is greatly exalted. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. "Князья народов собрались к народу Бога Авраамова" с завоевательными целями. Этими народами управляли их "щиты" - военачальники и цари, на опытность и силу которых надеялись войска. Но так как эти щиты - "Божии", получают эту власть с ведома и попущения Господа, т. е. от Него зависят, то в борьбе с этим Богом они, как слабейшие и зависимые, естественно должны погибнуть, что и случилось: "Он превознесен над ними".

Սաղմոս / Psalms - 46 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914