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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Как велик Господь в своем царственном городе, которого Он Защитник (2-4)! Собрались враги, но погибли, как погибли и корабли Фарсийские (5-8). Мы сами видели одно из чудес, о которых слышали от наших предков; мы полны благоговения пред Тобою (9-11). Пусть радуются все города иудейские. Пусть осмотрят Иерусалим, спасенный Богом от врагов и неповрежденный. Этот - Бог наш на веки и веки (12-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm, as the two former, is a triumphant song; some think it was penned on occasion of Jehoshaphat's victory (2 Chron. xx.), others of Sennacherib's defeat, when his army laid siege to Jerusalem in Hezekiah's time; but, for aught I know, it might be penned by David upon occasion of some eminent victory obtained in his time; yet not so calculated for that but that it might serve any other similar occasion in aftertimes, and be applicable also to the glories of the gospel church, of which Jerusalem was a type, especially when it shall come to be a church triumphant, the "heavenly Jerusalem" (Heb. xii. 22), "the Jerusalem which is above," Gal. iv. 26. Jerusalem is here praised, I. For its relation to God, ver. 1, 2. II. For God's care of it, ver. 3. III. For the terror it strikes upon its enemies, ver. 4-7. IV. For the pleasure it gives to its friends, who delight to think, 1. Of what God has done, does, and will do for it, ver. 3. 2. Of the gracious discoveries he makes of himself in and for that holy city, ver. 9, 10. 3. Of the effectual provision which is made for its safety, ver. 11-13. 4. Of the assurance we have of the perpetuity of God's covenant with the children of Zion, ver. 14. In singing this psalm we must be affected with the privilege we have as members of the gospel church, and must express and excite our sincere good-will to all its interests.
Adam Clarke: Commentary on the Bible - 1831
The ornaments and the privileges of the Church, Psa 48:1-8. The duty of God's people, Psa 48:9-14.
The title: A Song and Psalm for the sons of Korah. To which the Vulgate, Septuagint, Aethiopia, and Arabic add, for the second day of the week; for which I believe it would be difficult to find a meaning. It is evidently of the same complexion with the two preceding, and refers to the Jews returned from captivity; and perhaps was sung at the dedication of the second temple, in order to return thanks to the Lord for the restoration of their political state, and the reestablishment of their worship.
Albert Barnes: Notes on the Bible - 1834
48:0: The title of the psalm is, "A song and psalm for the sons of Korah." The "two" appellations, "song" and "psalm," would seem to imply that it was intended to "combine" what was implied in both these words; that is, that it embraced what was usually understood by the word "psalm," and that it was intended also specifically to be "sung." Compare the notes at the titles to Psa 3:1-8 (notes); 18 (notes); 30 (notes): In Psa 30:1-12 the two are combined as they are here. 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 cannot be ascertained. Prof. Alexander and some others suppose that it was composed on the same occasion, or with reference to the same event, as the pRev_ious psalm - the overthrow of the enemies of Judah, under Jehoshaphat, 2 Chr. 20. Others, as DeWette, suppose that it was on occasion of the overthrow of the army of Sennacherib, Kg2 19:35. The circumstances of the case best agree with the former of these suppositions, though it is not possible to ascertain this with absolute precision.
The contents of the psalm are as follows:
I. An ascription of praise to God, especially as dwelling in a city which was for its beauty and strength an appropriate dwelling-place of such a God, Psa 48:1-3. The psalmist "begins" with a statement that God is worthy to be praised, Psa 48:1; he then, in the same verse, refers to the abode of God, the city where he dwelt, as a holy mountain; he describes the beauty of that city Psa 48:2; and he then adverts to the fact that God is "known in her palaces," or that he dwells in that city as its protector. Its beauty, and its security in having God as a dweller there, are the first things to which the attention is directed.
II. A reference to the danger of the city on the occasion referred to, and the fact and the manner of its deliverance, Psa 48:4-7. The psalmist represents the "kings" as assembling with a view to take it, but as being awe-struck with its appearance and as hastening away in consternation, - driven away as the ships of Tarshish are broken with an east wind.
III. The psalmist sees in these events a confirmation of what had been before affirmed of Jerusalem, that it would stand foRev_er, or that God would be its protector, Psa 48:8-10. There were on this subject ancient records, the truth of which the present event confirmed Psa 48:8, and the psalmist says Psa 48:9 that those records were now called to remembrance, and Psa 48:10 that the effect would be that the name of God would be made known to the ends of the earth.
IV. A call on Jerusalem to rejoice, and a call on all persons to walk around and see the matchless beauty and strength of the city thus favored by God, Psa 48:11-14. Its towers, its bulwarks, its palaces, were all such as to show its strength; the certainty of its permanence was such that one generation should proclaim it to another. God's interposition had been such as to furnish proof that he would be their God foRev_er and ever, and that even unto death he would be the guide of those that trusted Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 48:1, The ornaments and privileges of the church.
This Psalm is supposed to have been sung at the dedication of the second temple; though some think it was composed on the victory obtained by Jehoshaphat. ch2 20:1-37; Psa 30:1 *title
Carl Friedrich Keil and Franz Delitzsch

The inaccessibleness of the City of God
Ps 48:1-14 is also a song of thanksgiving for victory. It is connected with Ps 46:1-11 and Ps 47:1-9 by the fundamental thought of the exaltation of Jahve above the peoples of the earth; but is distinguished from them both in this respect, viz., that, in accordance with the favourite characteristic of Korahitic poetry, the song of thanksgiving for victory has become a song in praise of Jerusalem, the glorious and strong city, protected by God who sits enthroned in it. The historical occasion is the same. The mention of the kings points to an army of confederates; Ps 48:10 points to the gathering held in the temple before the setting out of the army; and the figurative representation of the hostile powers by the shattered ships of Tarshish does not apply to any period so well as to the time of Jehoshaphat. The points of coincidence between this Psalm (cf. Ps 48:7 with Is 33:14; Ps 48:8 with Is 33:21; Ps 48:13 with Is 33:18; v. 15 with Is 33:22), as well as Ps 46:1-11, and Isaiah do not prove that he is its author.
John Gill
INTRODUCTION TO PSALM 48
A Song and Psalm for the sons of Korah. This psalm is entitled a "song psalm", a psalm to be sung vocally; or "a song and psalm" to be sung both vocally and instrumentally; and is one of the spiritual songs the apostle speaks of, Eph 5:19; It was occasioned, as some think, by David's spoiling the Philistines, 2Kings 5:17; or, as others, by the deliverance of the people from the Moabites and Ammonites in the times of Jehoshaphat, 2Chron 20:27; or, as others, by the deliverance of the inhabitants of Jerusalem from Sennacherib in the times of Hezekiah, 4Kings 19:34; though as Kimchi, a celebrated Jewish commentator, owns, it belongs to the times of the Messiah, as the other preceding psalms; and treats of his greatness, and of the praise and glory due to him, and gives large encomiums of his church.
47:147:1: Սաղմոս օրհնութեան որդւոցն Կորխայ. երկրորդ շաբաթու. ԽԷ։
1 Կորխի որդիների երկուշաբթի օրուայ օրհնութեան սաղմոսը
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Սաղմոս օրհնութեան որդւոցն Կորխայ. երկրորդ շաբաթու:

47:1: Սաղմոս օրհնութեան որդւոցն Կորխայ. երկրորդ շաբաթու. ԽԷ։
1 Կորխի որդիների երկուշաբթի օրուայ օրհնութեան սաղմոսը
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47:047:1 Песнь. Псалом. Сынов Кореевых.
47:1 ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song τοῖς ο the υἱοῖς υιος son Κορε κορε Kore δευτέρᾳ δευτερος second σαββάτου σαββατον Sabbath; week
47:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֬רַח qˈōraḥ קֹרַח Korah מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm כָּֽל־ kˈol- כֹּל whole הָ֭ ˈhā הַ the עַמִּים ʕammîm עַם people תִּקְעוּ־ tiqʕû- תקע blow כָ֑ף ḵˈāf כַּף palm הָרִ֥יעוּ hārˌîʕû רוע shout לֵ֝ ˈlē לְ to אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound רִנָּֽה׃ rinnˈā רִנָּה cry of joy
47:1. canticum psalmi filiorum CoreA psalm of a canticle, for the sons of Core, on the second day of the week.
A Song; a Psalm of the sons of Korah.
47:1. To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph.
[279] KJV Chapter [48] A Song [and] Psalm for the sons of Korah:

47:1 Песнь. Псалом. Сынов Кореевых.
47:1
ψαλμὸς ψαλμος psalm
ᾠδῆς ωδη song
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
δευτέρᾳ δευτερος second
σαββάτου σαββατον Sabbath; week
47:1
לַ la לְ to
הַ the
מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֬רַח qˈōraḥ קֹרַח Korah
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
כָּֽל־ kˈol- כֹּל whole
הָ֭ ˈhā הַ the
עַמִּים ʕammîm עַם people
תִּקְעוּ־ tiqʕû- תקע blow
כָ֑ף ḵˈāf כַּף palm
הָרִ֥יעוּ hārˌîʕû רוע shout
לֵ֝ ˈlē לְ to
אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
רִנָּֽה׃ rinnˈā רִנָּה cry of joy
47:1. canticum psalmi filiorum Core
A psalm of a canticle, for the sons of Core, on the second day of the week.
A Song; a Psalm of the sons of Korah.
47:1. To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph.
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Adam Clarke: Commentary on the Bible - 1831
48:1: Great is the Lord - This verse should be joined to the last verse of the preceding Psalm, as it is a continuation of the same subject; and indeed in some of Kennicott's MSS. it is written as a part of the foregoing. That concluded with He is greatly exalted; this begins with Great is the Lord, and greatly to be praised; i.e., He should be praised according to his greatness; no common praise is suited to the nature and dignity of the Supreme God.
In the city of our God - That is, in the temple; or in Jerusalem, where the temple was situated.
The mountain of his holiness - Mount Moriah, on which the temple was built. The ancient city of Jerusalem, which David took from the Jebusites, was on the south of Mount Zion, on which the temple was built, though it might be said to be more properly on Mount Moriah, which is one of the hills of which Mount Zion is composed. The temple therefore was to the north of the city, as the psalmist here states, Psa 48:2 : "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King." But some think that it is the city that is said to be on the north, and Reland contends that the temple was on the south of the city.
Albert Barnes: Notes on the Bible - 1834
48:1: Great is the Lord - That is, he is high and exalted; he is a Being of great power and glory. He is not weak and feeble, like the idols worshipped by other nations. He is able to defend his people; he has shown his great power in overthrowing the mighty forces that were gathered together against the city where he dwells.
And greatly to be praised - Worthy to be praised. In his own nature, he is worthy of adoration; in interposing to save the city from its foes, he has shown that he is worthy of exalted praise.
In the city of our God - Jerusalem. In the city which he has chosen for his abode, and where his worship is celebrated. See the notes at Psa 46:4. This praise was especially appropriate there:
(a) because it was a place set apart for his worship;
(b) because he had now interposed to save it from threatened ruin.
In the mountain of his holiness - His holy mountain; either Mount Zion, if the psalm was composed before the building of the temple - or more probably here Mount Moriah, on which the temple was reared. The names Zion, and Mount Zion, however, were sometimes given to the entire city. Compare the notes at Isa 2:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:1: for: or, of, Psa 46:1 *title
Great: Psa 86:10, Psa 99:3, Psa 99:4, Psa 145:3, Psa 147:5
greatly: Psa 89:1-7; Neh 9:5; Rev 15:3, Rev 15:4, Rev 19:5
city: Psa 46:4, Psa 65:1, Psa 78:68, Psa 87:3; Heb 12:22; Rev 21:2, Rev 21:10-22
mountain: Psa 47:8, Psa 99:9; Isa 2:2, Isa 2:3, Isa 27:13; Jer 31:23; Oba 1:17; Mic 4:1; Zac 8:3; Mat 24:15
Carl Friedrich Keil and Franz Delitzsch
48:1
(Heb.: 48:2-9) Viewed as to the nature of its subject-matter, the Psalm divides itself into three parts. We begin by considering the three strophes of the first part. The middle strophe presents an instance of the rising and falling caesural schema. Because Jahve has most marvellously delivered Jerusalem, the poet begins with the praise of the great King and of His Holy City. Great and praised according to His due (מהלּל as in Ps 18:4) is He in her, is He upon His holy mountain, which there is His habitation. Next follow, in Ps 48:3, two predicates of a threefold, or fundamentally only twofold, subject; for ירכּתי צפון, in whatever way it may be understood, is in apposition to הר־ציּון. The predicates consequently refer to Zion-Jerusalem; for קרית מלך רב is not a name for Zion, but, inasmuch as the transition is from the holy mountain to the Holy City (just as the reverse is the case in Ps 48:2), Jerusalem; ὅτι πόλις ἐστὶ τοῦ μεγάλου βασιλέως, Mt 5:35. Of Zion-Jerusalem it is therefore said, it is יפה נוף, beautiful in prominence or elevation (נוף from נוּף, Arabic nâfa, nauf, root נף, the stronger force of נב, Arab. nb, to raise one's self, to mount, to come sensibly forward; just as יפה also goes back to a root יף, Arab. yf, wf, which signifies "to rise, to be high," and is transferred in the Hebrew to eminence, perfection, beauty of form), a beautifully rising terrace-like height;
(Note: Luther with Jerome (departing from the lxx and Vulgate) renders it: "Mount Zion is like a beautiful branch," after the Mishna-Talmudic נוף, a branch, Maccoth 12a, which is compared also by Saadia and Dunash. The latter renders it "beautiful in branches," and refers it to the Mount of Olives.)
and, in the second place, it is the joy (משׂושׂ) of the whole earth. It is deserving of being such, as the people who dwell there are themselves convinced (Lam 2:15); and it is appointed to become such, it is indeed such even now in hope, - hope which is, as it were, being anticipatorily verified. but in what sense does the appositional ירכּתי צפון follow immediately upon הר־ציּון? Hitzig, Ewald, Hengstenberg, Caspari (Micha, p. 359), and others, are of opinion that the hill of Zion is called the extreme north with reference to the old Asiatic conception of the mountain of the gods - old Persic Ar-bur'g (Al-bur'g), and also called absolutely hara or haraiti,
(Note: Vid., Spiegel, Erân, S. 287f.)
old Indian Kailâsa and Mêru
(Note: Vide Lassen, Indische Alterthumskunde, ii. 847.)
- forming the connecting link between heaven and earth, which lay in the inaccessible, holy distance and concealment of the extreme north. But the poet in no way betrays the idea that he applies this designation to Zion in an ideal sense only, as being not inferior to the extreme north (Bertheau, Lage des Paradieses, S. 50, and so also S. D. Luzzatto on Is 14:13), or as having taken the place of it (Hitzig). That notion is found, it is true, in Is 14:13, in the mouth of the king of the Chaldeans; but, with the exception of the passage before us, we have no trace of the Israelitish mind having blended this foreign mythological style of speech with its own. We therefore take the expression "sides of the north" to be a topographical designation, and intended literally. Mount Zion is thereby more definitely designated as the Temple-hill; for the Temple-hill, or Zion in the narrower sense, formed in reality the north-eastern angle or corner of ancient Jerusalem. It is not necessarily the extreme north (Ezek 38:6; Ezek 39:2), which is called ירכתי צפון; for ירכּתים are the two sides, then the angle in which the two side lines meet, and just such a northern angle was Mount Moriah by its position in relation to the city of David and the lower city.
Ps 48:3
(Heb.: 48:4) Ps 48:3, where the pointing is rightly נודע, not נודע, shows that the praise sung by the poet is based upon an event in contemporary history. Elohim has made Himself known by the loftily built parts
(Note: lxx: ἐν ταῖς βάρεσιν αὐτῆς, on which Gregory of Nyssa remarks (Opera, Ed. Paris, t. i. p. 333): βάρεις λέγει τάς τῶν οἰκοδομημάτων περιγραφεὶς ἐν τετραγώνῳ τῷ σχήματι.)
of Jerusalem (Ps 122:7) למשׂגּב (the ל that is customary with verbs of becoming and making), i.e., as an inaccessible fortress, making them secure against any hostile attack. The fact by which He has thus made Himself known now immediately follows. המּלכים points to a definite number of kings known to the poet; it therefore speaks in favour of the time of peril and war in the reign of Jehoshaphat and against that in the reign of Hezekiah. נועד is reciprocal: to appoint themselves a place of meeting, and meet together there. עבר, as in Judg 11:29; 4Kings 8:21, of crossing the frontier and invasion (Hitzig), not of perishing and destruction, as in Ps 37:36, Nahum 1:12 (De Wette); for נועדו requires further progress, and the declaration respecting their sudden downfall does not follow till later on. The allies encamped in the desert to Tekoa, about three hours distant from Jerusalem. The extensive view at that point extends even to Jerusalem: as soon as they saw it they were amazed, i.e., the seeing and astonishment, panic and confused flight, occurred all together; there went forth upon them from the Holy City, because Elohim dwells therein, a חרדּת אלהים (1Kings 14:15), or as we should say, a panic or a panic-striking terror. Concerning כּן as expressive of simultaneousness, vid., on Hab 3:10. כּאשׁר in the correlative protasis is omitted, as in Hos 11:2, and frequently; cf. on Is 55:9. Trembling seized upon them there (שׁם, as in Ps 14:5), pangs as of a woman in travail. In Ps 48:8, the description passes over emotionally into the form of address. It moulds itself according to the remembrance of a recent event of the poet's own time, viz., the destruction of the merchant fleet fitted out by Jehoshaphat in conjunction with Ahaziah, king of Israel (3Kings 22:49; 2Chron 20:36.). The general meaning of Ps 48:8 is, that God's omnipotence is irresistible. Concerning the "wind of the east quarter," which here, as in Ezek 27:26, causes shipwreck, vid., on Job 27:21. The "ships of Tarshish," as is clear from the context both before and after, are not meant literally, but used as a figure of the worldly powers; Isaiah (Isa 33) also compares Assyria to a gallant ship. Thus, then, the church can say that in the case of Jerusalem it has, as an eye-witness, experienced that which it has hitherto only heard from the tradition of a past age (ראה and שׁמע as in Job 42:5), viz., that God holds it erect, establishes it, for ever. Hengstenberg observes here, "The Jerusalem that has been laid in ruins is not that which the psalmist means; it is only its outward form which it has put off" [lit. its broken and deserted pupa]. It is true that, according to its inner and spiritual nature, Jerusalem continues its existence in the New Testament church; but it is not less true that its being trodden under foot for a season in the kairoi' ethnoo'n no more annuls the promise of God than Israel's temporary rejection annuls Israel's election. The Holy City does not fall without again rising up.
Geneva 1599
48:1 "(a) A Song [and] Psalm for the sons of Korah." Great [is] the LORD, and greatly to be praised in the (b) city of our God, [in] the mountain of his holiness.
(a) Some put this difference between a song and psalm, saying that it is called a song when there is no instrument but the voice, and the song of the psalm is when the instruments begin and the voice follows.
(b) Even though God shows his wonders through all the world, yet he will be chiefly praised in his Church.
John Gill
48:1 Great is the Lord,.... The same that in the foregoing psalm is said to be gone, up to heaven with a shout, to sit on the throne of his holiness, to reign over the Heathen, and to be King over all the earth; who is great, and the Son of the Highest; the great God and our Saviour; great in his person as God-man, God manifest in the flesh, his Father's fellow and equal; and in the perfections of his nature, being of great power, and of great wisdom, and of great faithfulness, and of strict holiness and justice, and of wonderful grace and goodness; great in his works of creation and providence; in his miraculous operations when on earth, and in the work of man's redemption and salvation; great is he in all his offices, a great Prophet risen in Israel, a great High Priest over thee house of God, a Saviour, and a great one, and the great Shepherd of the sheep;
and greatly to be praised in the city of our God; the city of Jerusalem, the city of solemnities, where was the worship of God, and where the tribes went up to worship, and God was present with his people; and where the great Lord of all showed himself to be great; here Christ the great Saviour appeared, even in the temple, when a child, where Simeon and Anna saw him, and spoke great things of him; where he at twelve years of age disputed with the doctors, and showed his great wisdom; here when grown up he wrought many of his great miracles, and taught his doctrines; here he entered in great triumph, attended with the shouts, acclamations, and hosannas of the people; here he ate his last passover with his disciples; and in a garden near it was he taken and brought before the sanhedrim, assembled at the high priest's palace at Jerusalem; and then tried and condemned at the bar of Pilate; when being led a little way out of the city he was crucified on Mount Calvary; and on another mount, the mount of Olives, about a mile from it, he ascended to heaven; and here in this city he poured forth the Spirit in an extraordinary manner on his disciples at the day of Pentecost, as an evidence of his ascension; and from hence his Gospel went forth into all the world; and therefore was greatly to be praised here, as he was by his disciples, church, and people, Acts 2:46. Jerusalem is a figure of the Gospel church, which is often compared to a city, Is 26:1; of which saints are citizens and fellow citizens of each other; this is a city built on Christ the foundation; is full of inhabitants, when together and considered by themselves; is governed by wholesome laws, enacted by Christ its King, who has appointed officers under him to explain and enforce them, and see that they are put in execution; and has many privileges and immunities belonging to it; and this is the city of God, of his building and of his defending, and where he dwells; it is, as in Ps 48:2; "the city of the great King", the King Messiah, and where he displays his greatness; here he appears great and glorious, shows his power and his glory; is seen in the galleries and through the lattices of ordinances, in his beauty and splendour; here he grants his gracious presence, and bestows his favours and blessings; and is therefore greatly to be praised here, as he is by all his people on the above accounts, Even
in the mountain of his holiness; as Mount Zion is called on account of the temple built upon it, and the worship of God in it; and a fit emblem it was of the church of Christ, which, as that is, is chosen and, loved of God, and is his habitation, is impregnable and immovable, and consists of persons sanctified by God the Father, in the Son, and through the Spirit.
John Wesley
48:1 The city - In Jerusalem. Mountain - In his holy mountain.
Robert Jamieson, A. R. Fausset and David Brown
48:1 This is a spirited Psalm and song (compare Ps 30:1), having probably been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and joy of the righteous. (Ps 48:1-14)
to be praised--always: it is an epithet, as in Ps 18:3.
mountain of his holiness--His Church (compare Is 2:2-3; Is 25:6-7, Is 25:10); the sanctuary was erected first on Mount Zion, then (as the temple) on Moriah; hence the figure.
47:247:2: Մեծ է Տէր, եւ օրհնեալ է յոյժ, ՚ի քաղաք Աստուծոյ մերոյ, ՚ի լեառն սուրբ նորա։
2 Մեծ է Տէրը եւ յոյժ օրհնեալ մեր Աստծու քաղաքում, իր սուրբ լերան վրայ:
48 Տէրը մեծ է ու խիստ օրհնեալ է Մեր Աստուծոյն քաղաքին մէջ, Իր սուրբ լերանը վրայ։
Մեծ է Տէր եւ օրհնեալ է յոյժ` ի քաղաք Աստուծոյ մերոյ, ի լեառն սուրբ նորա:

47:2: Մեծ է Տէր, եւ օրհնեալ է յոյժ, ՚ի քաղաք Աստուծոյ մերոյ, ՚ի լեառն սուրբ նորա։
2 Մեծ է Տէրը եւ յոյժ օրհնեալ մեր Աստծու քաղաքում, իր սուրբ լերան վրայ:
48 Տէրը մեծ է ու խիստ օրհնեալ է Մեր Աստուծոյն քաղաքին մէջ, Իր սուրբ լերանը վրայ։
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47:147:2 Велик Господь и всехвален во граде Бога нашего, на святой горе Его.
47:2 μέγας μεγας great; loud κύριος κυριος lord; master καὶ και and; even αἰνετὸς αινετος vehemently; tremendously ἐν εν in πόλει πολις city τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ὄρει ορος mountain; mount ἁγίῳ αγιος holy αὐτοῦ αυτος he; him
47:2 כִּֽי־ kˈî- כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper נֹורָ֑א nôrˈā ירא fear מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king גָּ֝דֹול ˈgāḏôl גָּדֹול great עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
47:2. magnus Dominus et laudabilis nimis in civitate Dei nostri in monte sancto suoGreat is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain.
1. Great is the LORD, and highly to be praised, in the city of our God, in his holy mountain.
47:2. For the LORD most high [is] terrible; [he is] a great King over all the earth.
Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness:

47:2 Велик Господь и всехвален во граде Бога нашего, на святой горе Его.
47:2
μέγας μεγας great; loud
κύριος κυριος lord; master
καὶ και and; even
αἰνετὸς αινετος vehemently; tremendously
ἐν εν in
πόλει πολις city
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ὄρει ορος mountain; mount
ἁγίῳ αγιος holy
αὐτοῦ αυτος he; him
47:2
כִּֽי־ kˈî- כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper
נֹורָ֑א nôrˈā ירא fear
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
גָּ֝דֹול ˈgāḏôl גָּדֹול great
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
47:2. magnus Dominus et laudabilis nimis in civitate Dei nostri in monte sancto suo
Great is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain.
1. Great is the LORD, and highly to be praised, in the city of our God, in his holy mountain.
47:2. For the LORD most high [is] terrible; [he is] a great King over all the earth.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Beauty and Strength of Zion.

1 Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. 2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. 3 God is known in her palaces for a refuge. 4 For, lo, the kings were assembled, they passed by together. 5 They saw it, and so they marvelled; they were troubled, and hasted away. 6 Fear took hold upon them there, and pain, as of a woman in travail. 7 Thou breakest the ships of Tarshish with an east wind.
The psalmist is designing to praise Jerusalem and to set forth the grandeur of that city; but he begins with the praises of God and his greatness (v. 1), and ends with the praises of God and his goodness, v. 14. For, whatever is the subject of our praises, God must be both the Alpha and Omega of them. And, particularly, whatever is said to the honour of the church must redound to the honour of the church's God.
What is here said to the honour of Jerusalem is,
I. That the King of heaven owns it: it is the city of our God (v. 1), which he chose out of all the cities of Israel to put his name there. Of Zion he said kinder things than ever he said of place upon earth. This is my rest for ever; here will I dwell, for I have desired it, Ps. cxxxii. 13, 14. It is the city of the great King (v. 2), the King of all the earth, who is pleased to declare himself in a special manner present there. This our Saviour quotes to prove that to swear by Jerusalem is profanely to swear by God himself (Matt. v. 35), for it is the city of the great King, who has chosen it for the special residence of his grace, as heaven is of his glory. 1. It is enlightened with the knowledge of God. In Judah God is known, and his name is great, but especially in Jerusalem, the head-quarters of the priests, whose lips were to keep this knowledge. In Jerusalem God is great (v. 1) who in other places was made little of, was made nothing of. Happy the kingdom, the city, the family, the heart, in which God is great, in which he is uppermost, in which he is all. There God is known (v. 3) and where he is known he will be great; none contemn God but those that are ignorant of him. 2. It is devoted to the honour of God. It is therefore called the mountain of his holiness, for holiness to the Lord is written upon it and all the furniture of it, Zech. xiv. 20, 21. This is the privilege of the church of Christ, that it is a holy nation, a peculiar people; Jerusalem, the type of it, is called the holy city, bad as it was (Matt. xxvii. 53), till that was set up, but never after. 3. It is the place appointed for the solemn service and worship of God; there he is greatly praised, and greatly to be praised, v. 1. Note, The clearer discoveries are made to us of God and his greatness the more it is expected that we should abound in his praises. Those that from all parts of the country brought their offerings to Jerusalem had reason to be thankful that God would not only permit them thus to attend him, but promise to accept them, and meet them with a blessing, and reckon himself praised and honoured by their services. Herein Jerusalem typified the gospel church; for what little tribute of praise God has from this earth arises from that church upon earth, which is therefore his tabernacle among men. 4. It is taken under his special protection (v. 3): He is known for a refuge; that is, he has approved himself such a one, and as such a one he is there applied to by his worshippers. Those that know him will trust in him, and seek to him, Ps. ix. 10. God was known, not only in the streets, but even in the palaces of Jerusalem, for a refuge; the great men had recourse to God and acquaintance with him. And then religion was likely to flourish in the city when it reigned in the palaces. 5. Upon all these accounts, Jerusalem, and especially Mount Zion, on which the temple was built, were universally beloved and admired--beautiful for situation, and the joy of the whole earth, v. 2. The situation must needs be every way agreeable, when Infinite Wisdom chose it for the place of the sanctuary; and that which made it beautiful was that it was the mountain of holiness, for there is a beauty in holiness. This earth is, by sin, covered with deformity, and therefore justly might that spot of ground which was thus beautified with holiness he called the joy of the whole earth, that is, what the whole earth had reason to rejoice in, that God would thus in very deed dwell with man upon the earth. Mount Zion was on the north side of Jerusalem, and so was a shelter to the city from the cold and bleak winds that blew from that quarter; or, if fair weather was expected out of the north, they were thus directed to look Zion-ward for it.
II. That the kings of the earth were afraid of it. That God was known in their palaces for a refuge they had had a late instance, and a very remarkable one. Whatever it was, 1. They had had but too much occasion to fear their enemies; for the kings were assembled, v. 4. The neighbouring princes were confederate against Jerusalem; their heads and horns, their policies and powers, were combined for its ruin; they were assembled with all their forces; they passed, advanced, and marched on together, not doubting but they should soon make themselves masters of that city which should have been the joy, but was the envy of the whole earth. 2. God made their enemies to fear them. The very sight of Jerusalem struck them into a consternation and gave check to their fury, as the sight of the tents of Jacob frightened Balaam from his purpose to curse Israel (Num. xxiv. 2): They saw it and marvelled, and hasted away, v. 5. Not Veni, vidi, vici--I came, I saw, I conquered; but, on the contrary, Veni vidi victus sum--I came, I saw, I was defeated. Not that there was any thing to be seen in Jerusalem that was so very formidable; but the sight of it brought to mind what they had heard concerning the special presence of God in that city and the divine protection it was under, and God impressed such terrors on their minds thereby as made them retire with precipitation. Though they were kings, though they were many in confederacy, yet they knew themselves an unequal match for Omnipotence, and therefore fear came upon them, and pain, v. 6. Note, God can dispirit the stoutest of his church's enemies, and soon put those in pain that live at ease. The fright they were in upon the sight of Jerusalem is here compared to the throes of a woman in travail, which are sharp and grievous, which sometimes come suddenly (1 Thess. v. 3), which cannot be avoided, and which are effects of sin and the curse. The defeat hereby given to their designs upon Jerusalem is compared to the dreadful work made with a fleet of ships by a violent storm, when some are split, others shattered, all dispersed (v. 7): Thou breakest the ships of Tarshish with an east wind; effects at sea lie thus exposed. The terrors of God are compared to an east wind (Job xxvii. 20, 21); these shall put them into confusion, and break all their measures. Who knows the power of God's anger?
Adam Clarke: Commentary on the Bible - 1831
48:2: The joy of the whole earth - Commentators have been greatly puzzled to show in what sense Zion, or the temple, could be said to be the joy of the whole earth. If we take the earth here for the habitable globe, there is no sense in which it ever was the joy of the whole earth; but If we take כל הארץ col haarets, as signifying the whole of this land, (and it has no other meaning), the assertion is plain and easy to be understood, for the temple was considered the ornament and glory of the whole land of Judea.
Albert Barnes: Notes on the Bible - 1834
48:2: Beautiful for situation - The word rendered "situation" - נוף nô ph - means properly "elevation, height," (Ges. Lexicon); and the idea here is, that the mountain referred to is "beautiful for elevation;" that is, it rises gracefully. The allusion here is to Jerusalem as it would appear to one approaching it, and especially as it appeared to the "kings" Psa 48:4 who came to invest it, and who were so impressed with its marvelous beauty and strength, that they were afraid to attack it, and turned away Psa 48:5.
The joy of the whole earth - Either the whole "land" of Palestine, or the whole world. Most probably the former is the meaning; and the idea is that, as a place of beauty and strength, and as a place where the worship of God was celebrated, and where the people of the land were accustomed to assemble, it was a source of national joy.
Is Mount Zion - The term used here would seem to denote the whole city, Jerusalem, as it often does. Mount Zion was the most conspicuous object in the city, the residence of the king, and for a long time, until the temple was built, the place where the ark reposed, and where the worship of God was celebrated, and hence, the term came to be used to denote the whole city.
On the sides of the north - That is, probably, the houses, the palaces, on the north sides of the Mount Zion. These were eminently beautiful; they struck one in approaching the city from that quarter, as impressive and grand. The natural and usual approach to the city was from the north, or the northwest. On the west was the valley of Gihon, on the south the valley of Hinnom; and on the east the valley of Jehoshaphat and of the brook Kidron; and it was only as the city was approached from the north that there would be a complete view of it; or, that was the only quarter from which it could be assailed. The "kings," therefore Psa 48:8, may be supposed to have approached it from that quarter; and thus approaching it, they would have a clear and impressive view of its beauty, and of the sources of its strength - of the walls, towers, and bulwarks which defended it, and of the magnificence of the buildings on Mount Zion. Dr. Thomson (Land and the Book, vol. ii., p. 476), says of the situation of Mount Zion, "What is there or was there about Zion to justify the high eulogium of David: "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King?" The situation is indeed eminently adapted to be the platform of a magnificent citadel.
Rising high above the deep valley of Gihon and Hinnom on the west and south, and the scarcely less deep one of the Cheesemongers on the east, it could only be assailed from the northwest; and then "on the sides of the north" it was magnificently beautiful, and fortified by walls, towers, and bulwarks, the wonder and terror of the nations: "For the kings were assembled; they passed by together. They saw it, and so they marveled; they were troubled, and hasted away." At the thought of it the royal psalmist again bursts forth in triumph: "Walk about Zion, and go round about her; tell the towers thereof; mark ye well her bulwarks; consider her palaces, that ye may tell it to the generation following." Alas! her towers have long since fallen to the ground, her bulwarks have been overthrown, her palaces have crumbled to dust, and we who now walk about Zion can tell no other story than this to the generation following." It was actually on the northern side of Mount Zion that most of the edifices of the city were erected. (Reland, Pales., p. 847.)
The city of the great King - That is, of God; the place where he has taken up his abode. Compare the notes at Psa 46:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:2: Beautiful: Psa 50:2; Jer 3:19; Lam 2:15; Dan 8:9, Dan 11:16
joy: Isa 60:15-20, Isa 66:10; Eze 20:6; Mal 3:12; Heb 12:22
on the sides: Isa 14:13
the city: Psa 47:7, Psa 47:8; Mal 1:14; Mat 5:35
Geneva 1599
48:2 Beautiful for situation, the (c) joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King.
(c) Because the word of salvation came there to all who would believe.
John Gill
48:2 Beautiful for situation,.... This, and what follows, are said of the city of God, the city of Jerusalem, which was delightfully situated on an eminence, in a wholesome air; the brook Kidron gliding by it, the water of Siloah running through it or at least through some parts of it; fields and gardens adjoining to it, and mountains all around it: and so the church of Christ is built upon him, the Rock; the river of divine love runs by it, the streams whereof make it glad; the green pastures of the word and ordinances are in it; and salvation is as walls and bulwarks about it; and so healthful is it, that the inhabitants have no reason to say they are sick, since the people that dwell therein have their iniquities forgiven, Is 33:24;
the joy of the whole earth: that is, the city of Jerusalem, Lam 2:15; especially it was so when Christ, whose birth near it was matter of great joy to all people; when he who is the desire of all nations was in it; and when the Gospel went out from it unto the whole earth, and caused joy wherever it came in power, and with the Holy Ghost: and the church of Christ, particularly in the latter day, will be an eternal excellency, and a joy of many generations, Is 60:15; and even now the whole world has reason to rejoice and be glad, because of the church of Christ in it, who are the light of the world and the salt of the earth, and on whose account the world continues, and the men of it enjoy the blessings they do;
is Mount Zion; or "by Mount Zion": Jerusalem was near it, and beautifully situated by it;
on the sides of the north; Jerusalem was north of Zion, as Zion was south of Jerusalem; likewise the temple was on the north part of Mount Zion, Is 14:13; the altar and altar gate were on the north side at the temple, and there were the tables on which the sacrifices were slain, Ezek 8:5; and on the north side of the altar was the creature to be offered killed, Lev 1:11; and perhaps some reference is here had to the church of Christ in the latter day, which for many years past has been chiefly in our northern part of the world: hence the Protestant doctrine is by the Papists called the Northern Heresy; and it will be "tidings out of the north" that shall trouble the man of sin, or some agent of his, to come forth with fury, and plant the tabernacles of his palace between the seas, in the glorious holy mountain, Dan 11:44;
the city of the great King; of Christ the King of kings; See Gill on Ps 47:2; and See Gill on Ps 48:1.
John Wesley
48:2 The joy - This is spoken prophetically, because the joyful doctrine of the gospel was to go from thence to all nations. The city - Of God, who justly calls himself a great king.
Robert Jamieson, A. R. Fausset and David Brown
48:2 situation--literally, "elevation."
joy of, &c.--source of joy.
sides of the north--poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare Is 14:13).
47:347:3: Հաստարմա՛տ ցնծասցէ ցնծութեամբ ամենայն երկիր. լերինք Սիոնի կողմանք հիւսւսոյ՝ քաղաք Թագաւորի մեծի։
3 Մեծ ցնծութեամբ ցնծում է ամբողջ երկիրն հաստատարմատ, ցնծում են Սիոնի լեռները, հիւսիսային կողմերը, մեծ թագաւորի քաղաքը:
2 Գեղեցիկ բարձրութիւնով, Բոլոր երկրին ուրախութիւնը՝ Հիւսիսային կողմերը եղող Սիօն լեռն է, Մեծ Թագաւորին քաղաքը։
[272]Հաստարմատ ցնծասցէ ցնծութեամբ ամենայն երկիր, լերինք Սիոնի, կողմանք`` հիւսիսոյ, քաղաք Թագաւորի մեծի:

47:3: Հաստարմա՛տ ցնծասցէ ցնծութեամբ ամենայն երկիր. լերինք Սիոնի կողմանք հիւսւսոյ՝ քաղաք Թագաւորի մեծի։
3 Մեծ ցնծութեամբ ցնծում է ամբողջ երկիրն հաստատարմատ, ցնծում են Սիոնի լեռները, հիւսիսային կողմերը, մեծ թագաւորի քաղաքը:
2 Գեղեցիկ բարձրութիւնով, Բոլոր երկրին ուրախութիւնը՝ Հիւսիսային կողմերը եղող Սիօն լեռն է, Մեծ Թագաւորին քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
47:247:3 Прекрасная возвышенность, радость всей земли гора Сион; на северной стороне {ее} город великого Царя.
47:3 εὖ ευ well ῥιζῶν ριζα root ἀγαλλιάματι αγαλλιαμα all; every τῆς ο the γῆς γη earth; land ὄρη ορος mountain; mount Σιων σιων Siōn; Sion τὰ ο the πλευρὰ πλευρον the βορρᾶ βορρας north wind ἡ ο the πόλις πολις city τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the μεγάλου μεγας great; loud
47:3 יַדְבֵּ֣ר yaḏbˈēr דבר push back עַמִּ֣ים ʕammˈîm עַם people תַּחְתֵּ֑ינוּ taḥtˈênû תַּחַת under part וּ֝ ˈû וְ and לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people תַּ֣חַת tˈaḥaṯ תַּחַת under part רַגְלֵֽינוּ׃ raḡlˈênû רֶגֶל foot
47:3. specioso germini gaudio universae terrae monti Sion lateribus aquilonis civitatulae regis magniWith the joy of the whole earth is mount Sion founded, on the sides of the north, the city of the great king.
2. Beautiful in elevation, the joy of the whole earth, is mount Zion, the sides of the north, the city of the great King.
47:3. He shall subdue the people under us, and the nations under our feet.
Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King:

47:3 Прекрасная возвышенность, радость всей земли гора Сион; на северной стороне {ее} город великого Царя.
47:3
εὖ ευ well
ῥιζῶν ριζα root
ἀγαλλιάματι αγαλλιαμα all; every
τῆς ο the
γῆς γη earth; land
ὄρη ορος mountain; mount
Σιων σιων Siōn; Sion
τὰ ο the
πλευρὰ πλευρον the
βορρᾶ βορρας north wind
ο the
πόλις πολις city
τοῦ ο the
βασιλέως βασιλευς monarch; king
τοῦ ο the
μεγάλου μεγας great; loud
47:3
יַדְבֵּ֣ר yaḏbˈēr דבר push back
עַמִּ֣ים ʕammˈîm עַם people
תַּחְתֵּ֑ינוּ taḥtˈênû תַּחַת under part
וּ֝ ˈû וְ and
לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people
תַּ֣חַת tˈaḥaṯ תַּחַת under part
רַגְלֵֽינוּ׃ raḡlˈênû רֶגֶל foot
47:3. specioso germini gaudio universae terrae monti Sion lateribus aquilonis civitatulae regis magni
With the joy of the whole earth is mount Sion founded, on the sides of the north, the city of the great king.
2. Beautiful in elevation, the joy of the whole earth, is mount Zion, the sides of the north, the city of the great King.
47:3. He shall subdue the people under us, and the nations under our feet.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Гора Сион - прекрасная возвышенность, потому что на северной ее стороне расположен город великого Царя, т. е. город Иерусалим, где находится храм, а в нем - сам Господь.
Adam Clarke: Commentary on the Bible - 1831
48:3: God is known in her palaces for a refuge - All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God is known for the defense of her palaces; and with this view of the subject agree the three following verses.
Albert Barnes: Notes on the Bible - 1834
48:3: God is known in her palaces - The word rendered "palaces" here means properly a fortress, castle, or palace, so called from its height, from a verb, ארם 'â ram, meaning to elevate, to lift up. It may be applied to any fortified place, and would be particularly applicable to a royal residence, as a castle or stronghold. The word "known" here means that it was well understood, or that the point had been fully tested and determined that God had chosen those abodes as his special residence - as the place where he might be found.
For a refuge - See the notes at Psa 46:1. That is, there was safety or security in the God who had chosen Jerusalem as his special abode.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:3: Psa 76:1-5, Psa 125:1; Ch2 12:7, Ch2 14:9-15, Ch2 20:1-37; Isa 4:5, Isa 4:6, Isa 37:33-36; Zac 2:4, Zac 2:5
Geneva 1599
48:3 God is known in her palaces for a (d) refuge.
(d) Unless God is the defence of it, neither situation nor munition can prevail.
John Gill
48:3 God is known in her palaces for a refuge. As there were palaces in Jerusalem; see Ps 48:13; so there are in the church of Christ; every place in it is a palace fit for a king; and everyone that has truly a name and a place there are kings and priests unto God: and here God is a "refuge" both for saints and sinners to fly unto; See Gill on Ps 46:1; and is "known" to be so; the ministers of the Gospel being here appointed to direct and encourage souls to flee to Christ for refuge, who is the hope set before them in the everlasting Gospel, preached by them to lay hold upon; and all that do flee to him know, by experience, that he is a refuge for them; and as all the people of God do in every time of distress, and when all refuge fails them elsewhere.
John Wesley
48:3 Known - By long experience. Palaces - Possibly he may point at the king's palace and the temple, which was the palace of the king of heaven; which two palaces God did in a singular manner protect, and by protecting them, protected the whole city and people.
Robert Jamieson, A. R. Fausset and David Brown
48:3 palaces--literally, "citadels."
refuge-- (Ps 9:10; Ps 18:3). He was so known in them because they enjoyed His presence.
47:447:4: Աստուած ՚ի տաճարի իւրում յայտնի, ՚ի ժամանակի որպէս օգնական լինէր նոցա[6920]։ [6920] Ոմանք.Յայտնի է, ՚ի ժամանակի իբրեւ օգնական։
4 Աստուած յայտնւում է իր տաճարում, երբ օգնական է դառնում նրանց:
3 Աստուած անոր պալատներուն մէջ Իբր ապաւէն ճանչցուած է։
[273]Աստուած ի տաճարի իւրում յայտնի, ի ժամանակի որպէս օգնական լինէր նոցա:

47:4: Աստուած ՚ի տաճարի իւրում յայտնի, ՚ի ժամանակի որպէս օգնական լինէր նոցա[6920]։
[6920] Ոմանք.Յայտնի է, ՚ի ժամանակի իբրեւ օգնական։
4 Աստուած յայտնւում է իր տաճարում, երբ օգնական է դառնում նրանց:
3 Աստուած անոր պալատներուն մէջ Իբր ապաւէն ճանչցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
47:347:4 Бог в жилищах его ведом, как заступник:
47:4 ὁ ο the θεὸς θεος God ἐν εν in ταῖς ο the βάρεσιν βαρος weight; burden αὐτῆς αυτος he; him γινώσκεται γινωσκω know ὅταν οταν when; once ἀντιλαμβάνηται αντιλαμβανω relieve; lay hold of αὐτῆς αυτος he; him
47:4 יִבְחַר־ yivḥar- בחר examine לָ֥נוּ lˌānû לְ to אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתֵ֑נוּ naḥᵃlāṯˈēnû נַחֲלָה heritage אֶ֥ת ʔˌeṯ אֵת [object marker] גְּאֹ֨ון gᵊʔˌôn גָּאֹון height יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָהֵ֣ב ʔāhˈēv אהב love סֶֽלָה׃ sˈelā סֶלָה sela
47:4. Deus in domibus eius agnitus est in auxiliandoIn her houses shall God be known, when he shall protect her.
3. God hath made himself known in her palaces for a refuge.
47:4. He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
God is known in her palaces for a refuge:

47:4 Бог в жилищах его ведом, как заступник:
47:4
ο the
θεὸς θεος God
ἐν εν in
ταῖς ο the
βάρεσιν βαρος weight; burden
αὐτῆς αυτος he; him
γινώσκεται γινωσκω know
ὅταν οταν when; once
ἀντιλαμβάνηται αντιλαμβανω relieve; lay hold of
αὐτῆς αυτος he; him
47:4
יִבְחַר־ yivḥar- בחר examine
לָ֥נוּ lˌānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתֵ֑נוּ naḥᵃlāṯˈēnû נַחֲלָה heritage
אֶ֥ת ʔˌeṯ אֵת [object marker]
גְּאֹ֨ון gᵊʔˌôn גָּאֹון height
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָהֵ֣ב ʔāhˈēv אהב love
סֶֽלָה׃ sˈelā סֶלָה sela
47:4. Deus in domibus eius agnitus est in auxiliando
In her houses shall God be known, when he shall protect her.
3. God hath made himself known in her palaces for a refuge.
47:4. He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Все жилища этого города находятся под защитой Господа и в них (жилищах) знают, что Он - их Заступник.
Adam Clarke: Commentary on the Bible - 1831
48:4: For, lo, the kings were assembled - Many of the neighboring potentates, at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish transgression was full. In vain did they assemble - confederate, and invade the land. Saw it - reconnoitered the place; marvelled at its excellence and strength, for they were troubled - struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman to travail. Those who came to destroy were glad to make their own escape.
Albert Barnes: Notes on the Bible - 1834
48:4: For, lo, the kings were assembled - There is evidently allusion here to some fact that had occurred; some gathering together of kings and their armies, with a view to besiege or attack Jerusalem. The kings referred to, if the allusion here is, as is supposed, to the time of Jehoshaphat, were the kings of Ammon and of Moab, and of Mount Seir, and perhaps others, not particularly mentioned, who came up against Jehoshaphat, Ch2 20:1, Ch2 20:10.
They passed by together - That is, they were smitten with consternation; they were so impressed with the beauty, the majesty, the strength of the city, that they passed along without venturing to attack it. Or, perhaps, the meaning may be, that they were discomfited and overthrown as suddenly "as if" the mere sight of the city had filled their minds with dread, and had made them desist from their intended assault. Compare Ch2 20:22-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:4: Psa 83:2-8; Sa2 10:6, Sa2 10:14, Sa2 10:16-19; Isa 7:1, Isa 8:8-10, Isa 10:8, Isa 29:5-8; Rev 17:12-14, Rev 19:20, Rev 20:8, Rev 20:9
Geneva 1599
48:4 For, lo, the kings were (e) assembled, they passed by together.
(e) They conspired and went against God's people.
John Gill
48:4 For, lo, the kings were assembled,.... As the princes of the Philistines to seek for David, when in the strong hold of Zion, 2Kings 5:17; as the Ethiopians in the time of Asa, 2Chron 14:9; and the Moabites and Ammonites in the times of Jehoshaphat, 2Chron 20:1; and the kings of Syria and Israel in the times of Ahaz, Is 7:1; and Sennacherib with his princes, who, in his esteem, were kings, in the times of Hezekiah, 4Kings 18:17; which are instances of the kings, of the nations' gathering together against Zion, the city of Jerusalem, and people of the Jews, who were typical of the church of Christ; and that without success, and to their own confusion and destruction; though this seems to refer to the latter day of the Gospel dispensation, when all the kings of the earth, Pagan, Papal, and Mahometan, will be gathered together at the instigation of Satan, to the battle of the great day of the Lord God Almighty, in a place called Armageddon, where they will be defeated by Christ the King of kings, Rev_ 16:13. Jarchi and Kimchi interpret the passage of Gog and Magog gathering together to fight against Jerusalem, with which compare Rev_ 20:8;
they passed by together; either to the battle, as Jarchi explains it; or they passed by Jerusalem, the city of our God, the church, without entering into it, or doing it any harm.
John Wesley
48:4 The kings - Either those kings confederate against Jehoshaphat, 2Chron 20:1, or the Assyrian princes; whom they vain - gloriously called kings, Is 10:8. Passed - In their march towards Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
48:4 For--The reason is given. Though the kings (perhaps of Moab and Ammon, compare Ps 83:3-5) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare 2Chron 20:12-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.
47:547:5: Ահաւասիկ թագաւորութիւնք երկրի ժողովեցան, եւ անցին ՚ի միասին։
5 Ահա երկրի թագաւորութիւնները հաւաքուեցին ու միասին եկան անցան:
4 Վասն զի ահա թագաւորները հաւաքուեցան, Անոնք միացան իրարու։
Ահաւասիկ թագաւորութիւնք երկրի ժողովեցան, եւ անցին ի միասին:

47:5: Ահաւասիկ թագաւորութիւնք երկրի ժողովեցան, եւ անցին ՚ի միասին։
5 Ահա երկրի թագաւորութիւնները հաւաքուեցին ու միասին եկան անցան:
4 Վասն զի ահա թագաւորները հաւաքուեցան, Անոնք միացան իրարու։
zohrab-1805▾ eastern-1994▾ western am▾
47:447:5 ибо вот, сошлись цари и прошли все мимо;
47:5 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the βασιλεῖς βασιλευς monarch; king συνήχθησαν συναγω gather ἤλθοσαν ερχομαι come; go ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
47:5 עָלָ֣ה ʕālˈā עלה ascend אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) בִּ bi בְּ in תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting יְ֝הֹוָ֗ה [ˈyhôˈāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn
47:5. quia ecce reges congregati sunt venerunt simulFor behold the kings of the earth assembled themselves: they gathered together.
4. For, lo, the kings assembled themselves, they passed by together.
47:5. God is gone up with a shout, the LORD with the sound of a trumpet.
For, lo, the kings were assembled, they passed by together:

47:5 ибо вот, сошлись цари и прошли все мимо;
47:5
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
οἱ ο the
βασιλεῖς βασιλευς monarch; king
συνήχθησαν συναγω gather
ἤλθοσαν ερχομαι come; go
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
47:5
עָלָ֣ה ʕālˈā עלה ascend
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
בִּ bi בְּ in
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
יְ֝הֹוָ֗ה [ˈyhôˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
שֹׁופָֽר׃ šôfˈār שֹׁופָר horn
47:5. quia ecce reges congregati sunt venerunt simul
For behold the kings of the earth assembled themselves: they gathered together.
4. For, lo, the kings assembled themselves, they passed by together.
47:5. God is gone up with a shout, the LORD with the sound of a trumpet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:5: They saw it - That is, they looked on it; they contemplated it; they were struck with its beauty and strength, and fled.
And so they marveled - It surpassed their expectations of its strength, and they saw with wonder that any attempt to conquer it was hopeless.
They were troubled - They were filled with anxiety and confusion. They even began to have apprehensions about their own safety. They saw that their preparations had been made in vain, and that all hopes of success must be abandoned.
And hasted away - They fled in confusion. The idea in the whole verse is that of a "panic," leading to a disorderly flight. This "may" have occurred in the time of Jehoshaphat, 2 Chr. 20, when the kings of Moab, Edom, and others, came up to attack Jerusalem, though the immediate cause of their overthrow was a conflict among themselves Ch2 20:22-25. It may have been, however, that they approached the city, and were dismayed by its strength, so that they turned away before the internal conflict occurred which ended in their ruin. But it is not "necessary" to adjust these accounts one to another, or even to suppose that this was the event referred to in the psalm, though the general ideas in it accord well with all which occurred on that occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:5: were: Exo 14:25; Kg2 7:6, Kg2 7:7, Kg2 19:35-37
Geneva 1599
48:5 They saw [(f) it, and] so they marvelled; they were troubled, [and] hasted away.
(f) The enemies were afraid at the sight of the city.
John Gill
48:5 They saw it,.... Either the city or the power of God, as Aben Ezra; or, as Jarchi, God himself going forth to fight against the nations. This refers to the power Christ will take to himself, and show forth, by reigning in his church, and protecting it, which will not only be visible to the saints, but to the nations of the world; and to the brightness of Christ's coming in his spiritual reign, with the lustre of which antichrist will be destroyed, Rev_ 11:17; and to the glorious state of the church, signified by the rising of the witnesses, and their standing on their feet, and ascending to heaven, which will be seen by their enemies, Rev_ 11:11; and to the destruction of Rome, the smoke of whose burning, the kings of the earth, that have committed fornication with her, will see and lament, Rev_ 18:8;
and so their marvelled: at the glory of the church, the security of it, the power of Christ in it and over it, and at the destruction of mystical Babylon; see Is 52:14;
they were troubled: as Herod and all Jerusalem were, upon hearing of the birth of Christ, Mt 2:3; so these kings will be, upon seeing the coming and power of Christ in the latter day, the invincibleness of his church, and their own immediate and utter ruin: this will be the time or the howling of the shepherds, both civil and ecclesiastical, when all hands will be faint, and every man's heart will melt, Zech 11:2;
and hasted away: fled for fear of the great King at the head of his armies, in the defence of his church and people: and as the kings of the earth also at the destruction of Rome will flee and stand afar off, for fear of her torment, Rev_ 18:10.
John Wesley
48:5 Saw it - They did only look upon it, but not come into it, nor shoot an arrow there - nor cast a bank against it, 4Kings 19:32. Marvelled - At the wonderful works wrought by God.
47:647:6: Ինքեանք տեսին այսպէս եւ զարմացան, խռովեցան սասանեցան,
6 Անձամբ տեսնելով այդ բանը՝ նրանք զարմացան, խռովուեցին ու սասանուեցին:
5 Անոնք տեսան ու զարմացան. Զարհուրեցան ու շուտով փախան։
Ինքեանք տեսին այսպէս եւ զարմացան, խռովեցան, սասանեցան:

47:6: Ինքեանք տեսին այսպէս եւ զարմացան, խռովեցան սասանեցան,
6 Անձամբ տեսնելով այդ բանը՝ նրանք զարմացան, խռովուեցին ու սասանուեցին:
5 Անոնք տեսան ու զարմացան. Զարհուրեցան ու շուտով փախան։
zohrab-1805▾ eastern-1994▾ western am▾
47:547:6 увидели и изумились, смутились и обратились в бегство;
47:6 αὐτοὶ αυτος he; him ἰδόντες οραω view; see οὕτως ουτως so; this way ἐθαύμασαν θαυμαζω wonder ἐταράχθησαν ταρασσω stir up; trouble ἐσαλεύθησαν σαλευω sway; rock
47:6 זַמְּר֣וּ zammᵊrˈû זמר sing אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) זַמֵּ֑רוּ zammˈērû זמר sing זַמְּר֖וּ zammᵊrˌû זמר sing לְ lᵊ לְ to מַלְכֵּ֣נוּ malkˈēnû מֶלֶךְ king זַמֵּֽרוּ׃ zammˈērû זמר sing
47:6. ipsi videntes sic obstipuerunt conturbati sunt admirati suntSo they saw, and they wondered, they were troubled, they were moved:
5. They saw it, then were they amazed; they were dismayed, they hasted away.
47:6. Sing praises to God, sing praises: sing praises unto our King, sing praises.
They saw [it, and] so they marvelled; they were troubled, [and] hasted away:

47:6 увидели и изумились, смутились и обратились в бегство;
47:6
αὐτοὶ αυτος he; him
ἰδόντες οραω view; see
οὕτως ουτως so; this way
ἐθαύμασαν θαυμαζω wonder
ἐταράχθησαν ταρασσω stir up; trouble
ἐσαλεύθησαν σαλευω sway; rock
47:6
זַמְּר֣וּ zammᵊrˈû זמר sing
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
זַמֵּ֑רוּ zammˈērû זמר sing
זַמְּר֖וּ zammᵊrˌû זמר sing
לְ lᵊ לְ to
מַלְכֵּ֣נוּ malkˈēnû מֶלֶךְ king
זַמֵּֽרוּ׃ zammˈērû זמר sing
47:6. ipsi videntes sic obstipuerunt conturbati sunt admirati sunt
So they saw, and they wondered, they were troubled, they were moved:
47:6. Sing praises to God, sing praises: sing praises unto our King, sing praises.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
48:6: Fear took hold upon them there - Trembling seized them; they were filled with sudden consternation. That is, as soon as they saw the city, or had a distinct view of it, they became alarmed.
And pain - Distress; anguish. The distress arising from disappointed hopes, and perhaps from the apprehension of their own safety. They were filled with dismay.
As of a woman in travail - This comparison is often used in the Scriptures to denote the severest kind of pain. Compare Jer 4:31; Jer 6:24; Jer 13:21; Jer 22:23; Jer 30:6; Jer 49:24; Mic 4:9-10; Isa 53:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:6: Fear: Exo 15:15, Exo 15:16; Isa 13:6-8; Dan 5:6
pain: Isa 21:3; Jer 30:6, Jer 30:7; Hos 13:13
John Gill
48:6 Fear took hold upon them there,.... That is, either when they came up to the city, and passed by it, and saw what they did; or, as Kimchi observes, in the place where they thought to have made a great slaughter; that is, in Armageddon, Rev_ 16:16; so upon the slaughter of the seven thousand names of men, or men of name and renown, such as the kings here assembled, the remnant will be frightened, Rev_ 11:13;
and pain, as of a woman in travail; this figure is made use of elsewhere, when the destruction of Babylon and the coming of Christ are spoken of; see Is 13:8.
John Wesley
48:6 Fear - At the tidings of Tirhakah's coming against them, 4Kings 19:9, and at that terrible slaughter of their army, 4Kings 19:35.
47:747:7: եւ դողումն կալաւ զնոսա։
7 Այնտեղ դողը բռնեց նրանց եւ երկունքը, ինչպէս ծննդաբերութեան ժամանակ:
6 Հոն դող մը բռնեց զանոնք Ու ցաւը՝ զաւակ ծնանողի ցաւի պէս։
Եւ դողումն կալաւ զնոսա անդ. երկունք որպէս ի ծննդեան:

47:7: եւ դողումն կալաւ զնոսա։
7 Այնտեղ դողը բռնեց նրանց եւ երկունքը, ինչպէս ծննդաբերութեան ժամանակ:
6 Հոն դող մը բռնեց զանոնք Ու ցաւը՝ զաւակ ծնանողի ցաւի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
47:647:7 страх объял их там и мука, как у женщин в родах;
47:7 τρόμος τρομος trembling ἐπελάβετο επιλαμβανομαι take hold / after αὐτῶν αυτος he; him ἐκεῖ εκει there ὠδῖνες ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce
47:7 כִּ֤י kˈî כִּי that מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king כָּל־ kol- כֹּל whole הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) זַמְּר֥וּ zammᵊrˌû זמר sing מַשְׂכִּֽיל׃ maśkˈîl מַשְׂכִּיל [uncertain]
47:7. horror possedit eos ibi dolor quasi parturientisTrembling took hold of them. There were pains as of a woman in labour.
6. Trembling took hold of them there; pain, as of a woman in travail.
47:7. For God [is] the King of all the earth: sing ye praises with understanding.
Fear took hold upon them there, [and] pain, as of a woman in travail:

47:7 страх объял их там и мука, как у женщин в родах;
47:7
τρόμος τρομος trembling
ἐπελάβετο επιλαμβανομαι take hold / after
αὐτῶν αυτος he; him
ἐκεῖ εκει there
ὠδῖνες ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
47:7
כִּ֤י kˈî כִּי that
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
זַמְּר֥וּ zammᵊrˌû זמר sing
מַשְׂכִּֽיל׃ maśkˈîl מַשְׂכִּיל [uncertain]
47:7. horror possedit eos ibi dolor quasi parturientis
Trembling took hold of them. There were pains as of a woman in labour.
6. Trembling took hold of them there; pain, as of a woman in travail.
47:7. For God [is] the King of all the earth: sing ye praises with understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
48:7: Thou breakest the ships of Tarshish - Calmet thinks this may refer to the discomfiture of Cambyses, who came to destroy the land of Judea. "This is apparently," says he, "the same tempest which struck dismay into the land-forces of Cambyses, and wrecked his fleet which was on the coasts of the Mediterranean sea, opposite to his army near the port of Acco, or the Ptolemais; for Cambyses had his quarters at Ecbatana, at the foot of Mount Carmel; and his army was encamped in the valley of Jezreel." Ships of Tarshish he conjectures to have been large stout vessels, capable of making the voyage of Tarsus, in Cilicia.
Albert Barnes: Notes on the Bible - 1834
48:7: Thou breakest the ships of Tarshish - On the ships of Tarshish, see the notes on Isa 2:16. The allusion to these ships here may have been to illustrate the power of God; the ease with which he destroys that which man has made. The ships so strong - the ships made to navigate distant seas, and to encounter waves and storms - are broken to pieces with infinite ease when God causes the wind to sweep over the ocean. With so much ease God overthrows the most mighty armies, and scatters them. His power in the one case is strikingly illustrated by the other. It is not necessary, therefore, to suppose that there was any actual occurrence of this kind particularly in the eye of the psalmist; but it is an interesting fact that such a disaster did befall the navy of Jehoshaphat himself, Kg1 22:48 : "Jehoshaphat made "ships of Tarshish" to go to Ophir for gold; but they went not: "for the ships were broken" at Ezion-geber." Compare Ch2 20:36-37. This coincidence would seem to render it not improbable that the discomfiture of the enemies of Jehoshaphat was particularly referred to in this psalm, and that the overthrow of his enemies when Jerusalem was threatened called to remembrance an important event in his own history, when the power of God was illustrated in a manner not less unexpected and remarkable. If this was the allusion, may not the reference to the "breaking of the ships of Tarshish" have been designed to show to Jehoshaphat, and to the dwellers in Zion, that they should not be proud and self-confident, by reminding them of the ease with which God had scattered and broken their own mighty navy, and by showing them that what he had done to their enemies he could do to them also, notwithstanding the strength of their city, and that their "real" defense was not in walls and bulwarks reared by human hand, anymore than it could be in the natural strength of their position only, but in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:7: breakest: Eze 27:25, Eze 27:26
ships: Kg1 22:48; Isa 2:16
east: Jer 18:17
Geneva 1599
48:7 Thou breakest the ships (g) of Tarshish with an east wind.
(g) That is, of Cilicia or of the Mediterranean sea.
John Gill
48:7 Thou breakest the ships of Tarshish with east wind. This is either another simile, expressing the greatness of the dread and fear that shall now seize the kings of the earth; which will be, as Kimchi observes, as if they were smitten with a strong east wind, which breaks the ships of Tarshish; and to the same purpose is the note of Aben Ezra; who says, the psalmist compares the pain that shall take hold upon them to an east wind in the sea, which breaks the ships; for by Tarshish is meant, not Tartessus in Spain, nor Tarsus in Cilicia, or the port to which the Prophet Jonah went and took shipping; but the sea in general: or else this phrase denotes the manner in which the antichristian kings, and antichristian states, wilt be destroyed; just as ships upon the ocean are dashed to pieces with a strong east wind: or it may design the loss of all their riches and substance brought to them in ships; hence the lamentations of merchants, and sailors, and ship masters, Rev_ 18:15.
John Wesley
48:7 Breakest - Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.
Robert Jamieson, A. R. Fausset and David Brown
48:7 ships of Tarshish--as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.
47:847:8: Անդ երկունք որպէս ՚ի ծննդեան, ՚ի հողմ սաստիկ փշրեսցէ զնաւս ՚ի Թարսիս։
8 Սաստիկ հողմով նա պիտի փշրի նաւերը Թարսիսում:
7 Արեւելեան հովով Թարսիսի նաւերը կը խորտակես։
Ի հողմ [274]սաստիկ փշրեսցես զնաւս ի Թարսիս:

47:8: Անդ երկունք որպէս ՚ի ծննդեան, ՚ի հողմ սաստիկ փշրեսցէ զնաւս ՚ի Թարսիս։
8 Սաստիկ հողմով նա պիտի փշրի նաւերը Թարսիսում:
7 Արեւելեան հովով Թարսիսի նաւերը կը խորտակես։
zohrab-1805▾ eastern-1994▾ western am▾
47:747:8 восточным ветром Ты сокрушил Фарсийские корабли.
47:8 ἐν εν in πνεύματι πνευμα spirit; wind βιαίῳ βιαιος violent συντρίψεις συντριβω fracture; smash πλοῖα πλοιον boat Θαρσις θαρσις Tharsis
47:8 מָלַ֣ךְ mālˈaḵ מלך be king אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon גֹּויִ֑ם gôyˈim גֹּוי people אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) יָשַׁ֤ב׀ yāšˈav ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֬א kissˈē כִּסֵּא seat קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
47:8. in vento uredinis confringes naves marisWith a vehement wind thou shalt break in pieces the ships of Tharsis.
7. With the east wind thou breakest the ships of Tarshish.
47:8. God reigneth over the heathen: God sitteth upon the throne of his holiness.
Thou breakest the ships of Tarshish with an east wind:

47:8 восточным ветром Ты сокрушил Фарсийские корабли.
47:8
ἐν εν in
πνεύματι πνευμα spirit; wind
βιαίῳ βιαιος violent
συντρίψεις συντριβω fracture; smash
πλοῖα πλοιον boat
Θαρσις θαρσις Tharsis
47:8
מָלַ֣ךְ mālˈaḵ מלך be king
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
גֹּויִ֑ם gôyˈim גֹּוי people
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
יָשַׁ֤ב׀ yāšˈav ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֬א kissˈē כִּסֵּא seat
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
47:8. in vento uredinis confringes naves maris
With a vehement wind thou shalt break in pieces the ships of Tharsis.
7. With the east wind thou breakest the ships of Tarshish.
47:8. God reigneth over the heathen: God sitteth upon the throne of his holiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. После гибели языческих народов, о которой писатель говорил ранее, он указывает и на гибель кораблей своего царя, как дело великой защиты и благоволения Божия. В этом факте писатель видит кару за союз своего царя с нечестивым Охозией. Этот союз и предприятие, в случае их успеха, могли сблизить царей между собою. Так как Охозия был царь нечестивый, то это сближение могло угрожать распространением нечестия среди иудейского народа. Гибель кораблей, поэтому, есть знак попечительный. Забота Господа о своем народе и является выражением Его великой предупреждающей любви и милости, заслуживающих воспевания.
Adam Clarke: Commentary on the Bible - 1831
48:8: As we have heard, so have we seen - Our fathers have declared what mighty works thou didst in their time; and we have seen the same. God has often interposed and afforded us a most miraculous defense. So it was when they were invaded by the Assyrians, Syrians, Egyptians, Babylonians, Persians and the Greeks under Alexander.
The city of the Lord of hosts - His hosts defended the city, and it was known to be the City of the great King.
God will establish it for ever - This must refer to the true temple, the Christian Church, of which the Jewish Church was a type. The type perished, but the antitype remained, and will remain till time shall be no more.
Selah - So be it; and so it will be for evermore.
Albert Barnes: Notes on the Bible - 1834
48:8: As we have heard, so have we seen - That is, What has been told us, or handed down by tradition, in regard to the strength and safety of the city - what our fathers have told us respecting its sacredness and its being under the protection of God - we have found to be true. It has been shown that God is its protector; that he dwells in the midst of it; that it is safe from the assaults of man; that it is permanent and abiding. All that had ever been said of the city in this respect had been found, in this trial when the kings assembled against it, to be true.
In the city of the Lord of hosts - The city where the Lord of hosts has taken up his abode, or which he has chosen for his dwelling-place on earth. See the notes at Isa 1:24; notes at Psa 24:10.
In the city of our God - Of Him who has shown himself to be our God; the God of our nation.
God will establish it for ever - That is, this had been told them; this is what they had heard from their fathers; this they now saw to be verified in the divine interposition in the time of danger. They had seen that these combined armies could not take the city; that God had mercifully interposed to scatter their forces; and they inferred that it could be taken by no human power, and that God intended that it should be permanent and abiding. What is here said of Jerusalem is true in a sense more strict and absolute of the Church - that nothing can pRev_ail against it, but that it will endure to the end of the world. See the notes at Mat 16:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:8: As we: Psa 44:1, Psa 44:2, Psa 78:3-6; Isa 38:19
city of the Lord: Psa 48:1, Psa 48:2
God: Psa 46:5, Psa 87:5; Isa 2:2; Mic 4:1; Mat 16:18
Geneva 1599
48:8 As we have (h) heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
(h) That is, of our fathers: so have we proved: or God has performed his promise.
John Gill
48:8 As we have heard, so have we seen,.... These are the words of the people of God making their observations on the above things; and so Aben Ezra and Kimchi understand them of the people of Israel; and the former, referring them to the war of Gog and Magog, paraphrases them thus:
"the Israelites shall say in that day, as we have heard the prophets, who prophesied of the fall of Gog and Magog, so have we seen in the city of the Lord of hosts.''
The words may be understood, either of facts which have been reported and heard to have been done in time past, to which others will correspond, and will be seen to do to in the latter day; as, for instance, as it has been heard that God inflicted plagues upon Egypt; so it will be seen that he will pour out the vials of his wrath upon the great city, which is spiritually called Egypt and Sodom: as it has been heard that God brought his people Israel out of Egypt with a mighty hand; so it will be seen that he will deliver his people from the captivity and tyranny of the man of sin, and will call them out from Babylon a little before the destruction of it: as it has been heard that Pharaoh and his host were drowned in the Red sea; so it will be seen that Babylon shall be thrown down like a mill stone cast into the sea, and be found no more: as it has been heard that, literal Babylon is destroyed; so it will be seen that mystical Babylon will be destroyed also: and as it has been heard that the kings of the nations, at several times, have gathered themselves together against Jerusalem, without effect; so it will be seen treat the kings of the earth will assemble together against the church of Christ; but, as soon as they shall come up to her, and look upon her, they shall be astonished and flee with the utmost consternation, fear, and dread, and be utterly ruined: or else the sense is, as it has been heard, from the promises and prophecies delivered out from time to time, that God will grant his presence to his church and people, and will be the protection of them, and will destroy all his and their enemies; so it has been seen that these have been fulfilled, more or less, in all ages; in the latter day their accomplishment will be full and manifest, even
in the city of the Lord of hosts; of the hosts of heaven and earth, of all armies above and below; and therefore the church must be safe under his protection;
in the city of our God: the covenant God of his people; wherefore, as the former title declares his power, this shows his love and affection, and both together secure the happiness of the saints: wherefore it follows,
God will establish it for ever. Not only particular believers, of which the church consists, are established on the foundation, Christ; but the church itself is built on him, the Rock against which the gates of hell cannot prevail; yet as they are not always in a settled and constant condition, so neither is that, being sometimes tossed with the tempests of afflictions and persecutions, and sometimes in one place, and sometimes in another; but in the latter day it will be established on the top of the mountains; and which is a desirable thing by all the saints, and what they should, as many do, earnestly pray for; and which God will do in his own time; and then it shall be established for ever, and be a tabernacle that shall not be taken down; not one of its stakes shall be removed, nor any of its cords broken, Is 2:2, Is 33:20.
Selah; on this word; see Gill on Ps 3:2.
John Wesley
48:8 Heard - The predictions of the prophets have been verified by the events. Establish - God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection.
Robert Jamieson, A. R. Fausset and David Brown
48:8 This present experience assures of that perpetual care which God extends to His Church.
47:947:9: Որպէս լուաք՝ սո՛յնպէս եւ տեսաք, ՚ի քաղաք Տեառն զօրութեանց ՚ի քաղաք Աստուծոյ մերոյ։ Աստուած հիմունս արկ նմա յաւիտեան[6921]. [6921] Ոմանք.Նոյնպէս եւ տեսաք։
9 Ինչ որ լսեցինք, այն էլ տեսանք Զօրութիւնների Տիրոջ քաղաքում՝ մեր Աստծու քաղաքում. Աստուած դրա հիմքերը գցեց յաւիտեան:
8 Ինչպէս լսեցինք, այնպէս ալ տեսանք Զօրութիւններու Տէրոջը քաղաքին մէջ, Մեր Աստուծոյն քաղաքին մէջ. Աստուած զանիկա պիտի հաստատէ յաւիտեան։ (Սէլա։)
Որպէս լուաք` սոյնպէս եւ տեսաք, ի քաղաք Տեառն զօրութեանց` ի քաղաք Աստուծոյ մերոյ. Աստուած հիմունս արկ նմա յաւիտեան:[275]:

47:9: Որպէս լուաք՝ սո՛յնպէս եւ տեսաք, ՚ի քաղաք Տեառն զօրութեանց ՚ի քաղաք Աստուծոյ մերոյ։ Աստուած հիմունս արկ նմա յաւիտեան[6921].
[6921] Ոմանք.Նոյնպէս եւ տեսաք։
9 Ինչ որ լսեցինք, այն էլ տեսանք Զօրութիւնների Տիրոջ քաղաքում՝ մեր Աստծու քաղաքում. Աստուած դրա հիմքերը գցեց յաւիտեան:
8 Ինչպէս լսեցինք, այնպէս ալ տեսանք Զօրութիւններու Տէրոջը քաղաքին մէջ, Մեր Աստուծոյն քաղաքին մէջ. Աստուած զանիկա պիտի հաստատէ յաւիտեան։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
47:847:9 Как слышали мы, так и увидели во граде Господа сил, во граде Бога нашего: Бог утвердит его на веки.
47:9 καθάπερ καθαπερ exactly as ἠκούσαμεν ακουω hear οὕτως ουτως so; this way εἴδομεν οραω view; see ἐν εν in πόλει πολις city κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ἐν εν in πόλει πολις city τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ὁ ο the θεὸς θεος God ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διάψαλμα διαψαλμα interlude; rest
47:9 נְדִ֘יבֵ֤י nᵊḏˈîvˈê נָדִיב willing עַמִּ֨ים׀ ʕammˌîm עַם people נֶאֱסָ֗פוּ neʔᵉsˈāfû אסף gather עַם֮ ʕam עַם people אֱלֹהֵ֪י ʔᵉlōhˈê אֱלֹהִים god(s) אַבְרָ֫הָ֥ם ʔavrˈāhˌām אַבְרָהָם Abraham כִּ֣י kˈî כִּי that לֵֽ֭ ˈlˈē לְ to אלֹהִים ʔlōhîm אֱלֹהִים god(s) מָֽגִנֵּי־ mˈāḡinnê- מָגֵן insolent אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth מְאֹ֣ד mᵊʔˈōḏ מְאֹד might נַעֲלָֽה׃ naʕᵃlˈā עלה ascend
47:9. sicut audivimus ita vidimus in civitate Dei exercituum in civitate Dei nostri Deus fundavit eam usque in aeternum semperAs we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God: God hath founded it for ever.
8. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever.
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 is greatly exalted.
As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah:

47:9 Как слышали мы, так и увидели во граде Господа сил, во граде Бога нашего: Бог утвердит его на веки.
47:9
καθάπερ καθαπερ exactly as
ἠκούσαμεν ακουω hear
οὕτως ουτως so; this way
εἴδομεν οραω view; see
ἐν εν in
πόλει πολις city
κυρίου κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
ἐν εν in
πόλει πολις city
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ο the
θεὸς θεος God
ἐθεμελίωσεν θεμελιοω found
αὐτὴν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διάψαλμα διαψαλμα interlude; rest
47:9
נְדִ֘יבֵ֤י nᵊḏˈîvˈê נָדִיב willing
עַמִּ֨ים׀ ʕammˌîm עַם people
נֶאֱסָ֗פוּ neʔᵉsˈāfû אסף gather
עַם֮ ʕam עַם people
אֱלֹהֵ֪י ʔᵉlōhˈê אֱלֹהִים god(s)
אַבְרָ֫הָ֥ם ʔavrˈāhˌām אַבְרָהָם Abraham
כִּ֣י kˈî כִּי that
לֵֽ֭ ˈlˈē לְ to
אלֹהִים ʔlōhîm אֱלֹהִים god(s)
מָֽגִנֵּי־ mˈāḡinnê- מָגֵן insolent
אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth
מְאֹ֣ד mᵊʔˈōḏ מְאֹד might
נַעֲלָֽה׃ naʕᵃlˈā עלה ascend
47:9. sicut audivimus ita vidimus in civitate Dei exercituum in civitate Dei nostri Deus fundavit eam usque in aeternum semper
As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God: God hath founded it for ever.
8. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever.
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 is greatly exalted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Чудеса, который Господь совершал в прошлой истории еврейского народа и о которых сохранялись устные рассказы, повторились и сейчас. Это чудо - избавление города от нападений многочисленных и грозных врагов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah. 9 We have thought of thy lovingkindness, O God, in the midst of thy temple. 10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. 11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. 12 Walk about Zion, and go round about her: tell the towers thereof. 13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following. 14 For this God is our God for ever and ever: he will be our guide even unto death.
We have here the good use and improvement which the people of God are taught to make of his late glorious and gracious appearances for them against their enemies, that they might work for their good.
I. Let our faith in the word of God be hereby confirmed. If we compare what God has done with what he has spoken, we shall find that, as we have heard, so have we seen (v. 8), and what we have seen obliges us to believe what we have heard. 1. "As we have heard done in former providences, in the days of old, so have we seen done in our own days." Note, God's latter appearances for his people against his and their enemies are consonant to his former appearances, and should put us in mind of them. 2. "As we have heard in the promise and prediction, so have we seen in the performance and accomplishment. We have heard that God is the Lord of hosts, and that Jerusalem is the city of our God, is dear to him, is his particular care; and now we have seen it; we have seen the power of our God; we have seen his goodness; we have seen his care and concern for us, that he is a wall of fire round about Jerusalem and the glory in the midst of her." Note, In the great things that God has done, and is doing, for his church, it is good to take notice of the fulfilling of the scriptures; and this would help us the better to understand both the providence itself and the scripture that is fulfilled in it.
II. Let our hope of the stability and perpetuity of the church be hereby encouraged. "From what we have seen, compared with what we have heard, in the city of our God, we may conclude that God will establish it for ever." This was not fulfilled in Jerusalem (that city was long since destroyed, and all its glory laid in the dust), but has its accomplishment in the gospel church. We are sure that that shall be established for ever; it is built upon a rock, and the gates of hell cannot prevail against it, Matt. xvi. 18. God himself has undertaken the establishment of it; it is the Lord that has founded Zion, Isa. xiv. 32. And what we have seen, compared with what we have heard, may encourage us to hope in that promise of God upon which the church is built.
III. Let our minds be hereby filled with good thoughts of God. "From what we have heard, and seen, and hope for, we may take occasion to think much of God's loving-kindness, whenever we meet in the midst of his temple," v. 9. All the streams of mercy that flow down to us must be traced up to the fountain of God's lovingkindness. It is not owing to any merit of ours, but purely to his mercy, and the peculiar favour he bears to his people. This therefore we must think of with delight, think of frequently and fixedly. What subject can we dwell upon more noble, more pleasant, more profitable? We must have God's lovingkindness always before our eyes (Ps. xxvi. 3), especially when we attend upon him in his temple. When we enjoy the benefit of public ordinances undisturbed, when we meet in his temple and there is none to make us afraid, we should take occasion thence to think of his lovingkindness.
IV. Let us give to God the glory of the great things which he has done for us, and mention them to his honour (v. 10): "According to thy name, O God! so is thy praise, not only in Jerusalem, but to the ends of the earth." By the late signal deliverance of Jerusalem God had made himself a name; that is, he had gloriously discovered his wisdom, power, and goodness, and made all the nations about sensible of it; and so was his praise; that is, some in all parts would be found giving glory to him accordingly. As far as his name goes his praise will go, at least it should go, and, at length, it shall go, when all the ends of the world shall praise him, Ps. xxii. 27; Rev. xi. 15. Some, by his name, understand especially that glorious name of his, the Lord of hosts; according to that name, so is his praise; for all the creatures, even to the ends of the earth, are under his command. But his people must, in a special manner, acknowledge his justice in all he does for them. "Righteousness fills thy right hand;" that is, all the operations of thy power are consonant to the eternal rules of equity.
V. Let all the members of the church in particular take to themselves the comfort of what God does for his church in general (v. 11): "Let Mount Zion rejoice, the priests and Levites that attend the sanctuary, and then let all the daughters of Judah, the country towns, and the inhabitants of them, be glad: let the women in their songs and dances, as usual on occasion of public joys, celebrate with thankfulness the great salvation which God has wrought for us." Note, When we have given God the praise we may then take the pleasure of the extraordinary deliverances of the church, and be glad because of God's judgments (that is, the operations of his providence), all which we may see wrought in wisdom (therefore called judgments) and working for the good of his church.
VI. Let us diligently observe the instances and evidences of the church's beauty, strength, and safety, and faithfully transmit our observations to those that shall come after us (v. 12, 13): Walk about Zion. Some think this refers to the ceremony of the triumph; let those who are employed in that solemnity walk round the walls (as they did, Neh. xii. 31), singing and praising God. In doing this let them tell the towers and mark well the bulwarks, 1. That they might magnify the late wonderful deliverance God had wrought for them. Let them observe, with wonder, that the towers and bulwarks are all in their full strength and none of them damaged, the palaces in their beauty and none of them blemished; there is not the least damage done to the city by the kings that were assembled against it (v. 4): Tell this to the generation following, as a wonderful instance of God's care of his holy city, that the enemies should not only not ruin or destroy it, but not so much as hurt or deface it. 2. That they might fortify themselves against the fear of the like threatening danger another time. And so, (1.) We may understand it literally of Jerusalem, and the strong-hold of Zion. Let the daughters of Judah see the towers and bulwarks of Zion, with a pleasure equal to the terror with which the kings their enemies saw them, v. 5. Jerusalem was generally looked upon as an impregnable place, as appears, Lam. iv. 12. All the inhabitants of the world would not have believed that an enemy should enter the gates of Jerusalem; nor could they have entered if the inhabitants had not sinned away their defence. Set your heart to her bulwarks. This intimates that the principal bulwarks of Zion were not the objects of sense, which they might set their eye upon, but the objects of faith, which they must set their hearts upon. It was well enough fortified indeed both by nature and art; but its bulwarks that were mostly to be relied upon were the special presence of God in it, the beauty of holiness he had put upon it, and the promises he had made concerning it. "Consider Jerusalem's strength, and tell it to the generations to come, that they may do nothing to weaken it, and that, if at any time it be in distress, they may not basely surrender it to the enemy as not tenable." Calvin observes here that when they are directed to transmit to posterity a particular account of the towers, and bulwarks, and palaces of Jerusalem, it is intimated that in process of time they would all be destroyed and remain no longer to be seen; for, otherwise, what need was thee to preserve the description and history of them? When the disciples were admiring the buildings of the temple their Master told them that in a little time one stone of it should not be left upon another, Matt. xxiv. 1, 2. Therefore, (2.) This must certainly be applied to the gospel church, that Mount Zion, Heb. xii. 22. "Consider the towers, and bulwarks, and palaces of that, that you may be invited and encouraged to join yourselves to it and embark in it. See it founded on Christ, the rock fortified by the divine power, guarded by him that neither slumbers nor sleeps. See what precious ordinances are its palaces, what precious promises are its bulwarks; tell this to the generation following, that they may with purpose of heart espouse its interests and cleave to it."
VII. Let us triumph in God, and in the assurances we have of his everlasting lovingkindness, v. 14. Tell this to the generation following; transmit this truth as a sacred deposit to your posterity, That this God, who has now done such great things for us, is our God for ever and ever; he is constant and unchangeable in his love to us and care for us. 1. If God be our God, he is ours for ever, not only through all the ages of time, but to eternity; for it is the everlasting blessedness of glorified saints that God himself will be with them and will be their God, Rev. xxi. 3. 2. If he be our God, he will be our guide, our faithful constant guide, to show us our way and to lead us in it; he will be so, even unto death, which will be the period of our way, and will bring us to our rest. He will lead and keep us even to the last. He will be our guide above death (so some); he will so guide us as to set us above the reach of death, so that it shall not be able to do us any real hurt. He will be our guide beyond death (so others); he will conduct us safely to a happiness on the other side death, to a life in which there shall be no more death. If we take the Lord for our God, he will conduct and convey us safely to death, through death, and beyond death--down to death and up again to glory.
Adam Clarke: Commentary on the Bible - 1831
48:9: We have thought of thy loving-kindness - We went to thy temple to worship thee; we meditated on thy goodness; we waited for a display of it; and the panic that in the first instance struck us, was transferred to our enemies; and fear took hold upon them, they marvelled, were troubled, and hasted away.
Albert Barnes: Notes on the Bible - 1834
48:9: We have thought of thy loving-kindness, O God - We have reflected on, or meditated on. The word used here literally means "to compare, to liken;" and this idea is perhaps always implied when it is used in the sense of thinking on, or meditating on. Perhaps the meaning here is, that they had "compared" in their own minds what they had heard from their fathers with what they had now seen; they had called all these things up to their remembrance, and had compared the one with the other.
In the midst of thy temple - See the notes at Psa 5:7. The allusion here most probably is to the "temple," properly so called, as these transactions are supposed to have occurred after the building of the temple by Solomon. The expression here also would make it probable that the psalm was composed after the defeat and overthrow of the armies referred to, in order that it might be used in the temple in celebrating the deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:9: thought: Psa 26:3, Psa 77:10, Psa 77:11, Psa 104:34, Psa 105:5, Psa 105:6
lovingkindness: Psa 40:10, Psa 63:3; Sol 1:4; Luk 22:19, Luk 22:20
in the: Psa 63:2, Psa 77:12-14; Ch2 20:5-13; Isa 26:8
Carl Friedrich Keil and Franz Delitzsch
48:9
(Heb.: 48:10-12) Now follows grateful praise to God, who hears prayer and executes justice, to the joy of His city and of His people. By דּמּינוּ the poet refers back to the service held in the temple before the army set out, as narrated in 2 Chr. 20, to the prayers offered in the time of their impending danger, and to the remembrance of the favour hitherto shown towards Jerusalem, from which source they drew the comfort of hope for the present time. דּמּה, to compare, to hold one thing over against another, in this instance by causing the history of the past to pass before one's mind. To God's mighty deeds of old is now added a new one. The Name of God, i.e., the sum of His self-attestations hitherto, was the subject of the דמינו in the temple, and more particularly of the Korahitic songs (2Chron 20:19); and this name has gloriously verified itself by a new deed of righteousness. His fame extends even to the ends of the earth (2Chron 20:29). He has proved Himself to be One whose right hand is full of righteousness, and who practises righteousness or justice where it is necessary. Let, then, the Holy City, let the country cities of Judah (Is 40:9, cf. Ps 16:2) rejoice. The whole inheritance of Israel was threatened. Now it is most gloriously delivered.
John Gill
48:9 We have thought of thy lovingkindness, O God,.... Jarchi interprets it, "we have waited for thy lovingkindness"; to see thy salvation; and some, as Ben Melech observes, explain it of hope and expectation; as if the sense was, "we have hoped for thy lovingkindness"; so the Syriac version renders it, and the word used has the signification of tarrying, 1Kings 14:9. God has his set time to favour his Zion, and till that time comes it is right in them to be hoping, expecting, and waiting for it. The Chaldee paraphrase is, "we have esteemed thy goodness"; it being very excellent, exceeding valuable, and better than life itself; but other Jewish writers, as Menachem, Aben Ezra, Kimchi, and Ben Melech, render it as we do, "we have thought", &c. The lovingkindness of God towards his people in Christ is a very delightful and profitable subject to dwell in meditation upon, to consider the objects, instances, cause, and nature of it; and serves greatly to encourage faith and hope, to draw out love to God, and engage to a ready and cheerful obedience to his will; and this is sometimes done in public, as well as in private conversation, and in the closet; as follows;
in the midst of thy temple; the church of Christ, which is of his building, where he dwells, and grants his presence, and is often called the temple of God in the New Testament, in allusion to Solomon's temple; see 1Cor 3:16; here the word of God is preached, his ordinances administered, and his presence granted; which are instances of his lovingkindness, and lead his people to think of it; and particularly when the faithful ministers of the Gospel make mention of it, and the ordinance of the supper is administering, which is intended to bring to remembrance the love of God and Christ: moreover, in the latter day, to which this psalm belongs, the temple of God will be opened, Rev_ 11:19; that is, the true worship of God will be restored, and pure and undefiled religion freely exercised; the Gospel will be clearly and fully preached; and the ordinances administered as they were first delivered, which will lead the saints to think of the lovingkindness of God unto them; and particularly when they shall see the angels with the seven vials the executioners of God's wrath on the antichristian states, go forth from the temple to pour them out upon them, Rev_ 15:6.
John Wesley
48:9 Thought - It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple.
Robert Jamieson, A. R. Fausset and David Brown
48:9 thought of--literally, "compared," or considered, in respect of former dealings.
in the . . . temple--in acts of solemn worship (compare 2Chron 20:28).
47:1047:10: ընկալա՛ք Աստուած զողորմութիւն քո ՚ի մէջ ժողովրդեան քոյ։ Հանգիստ։
10 Ստացանք ողորմութիւնդ, Աստուա՛ծ, քո ժողովրդի մէջ:
9 Ո՛վ Աստուած, քու ողորմութեանդ վրայ կը մտածենք Քու տաճարիդ մէջ։
Ընկալաք, Աստուած, զողորմութիւն քո ի մէջ [276]ժողովրդեան քո:

47:10: ընկալա՛ք Աստուած զողորմութիւն քո ՚ի մէջ ժողովրդեան քոյ։ Հանգիստ։
10 Ստացանք ողորմութիւնդ, Աստուա՛ծ, քո ժողովրդի մէջ:
9 Ո՛վ Աստուած, քու ողորմութեանդ վրայ կը մտածենք Քու տաճարիդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
47:947:10 Мы размышляли, Боже, о благости Твоей посреди храма Твоего.
47:10 ὑπελάβομεν υπολαμβανω take up; suppose ὁ ο the θεός θεος God τὸ ο the ἔλεός ελεος mercy σου σου of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the ναοῦ ναος sanctuary σου σου of you; your
47:10. aestimavimus Deus misericordiam tuam in medio templi tuiWe have received thy mercy, O God, in the midst of thy temple.
9. We have thought on thy lovingkindness, O God, in the midst of thy temple.
We have thought of thy lovingkindness, O God, in the midst of thy temple:

47:10 Мы размышляли, Боже, о благости Твоей посреди храма Твоего.
47:10
ὑπελάβομεν υπολαμβανω take up; suppose
ο the
θεός θεος God
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
ναοῦ ναος sanctuary
σου σου of you; your
47:10. aestimavimus Deus misericordiam tuam in medio templi tui
We have received thy mercy, O God, in the midst of thy temple.
9. We have thought on thy lovingkindness, O God, in the midst of thy temple.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
48:10: According to thy name - As far as thou art known, so far art thou praised; and where thou art known, thou wilt have praise to the end of the earth. And why? "Thy right hand is full of righteousness." Thou art continually dispensing thy blessings to the children of men.
Albert Barnes: Notes on the Bible - 1834
48:10: According to thy name, O God, so is thy praise - That is, as far as thy name is known, it will be praised; or, the effect of knowing it will be to inspire praise. A just view of thy character and doings will lead people to praise thee as far as thy name is known. This seems to have been said in view of what had occurred. Events so remarkable, and so suited to show that God was a just, a powerful, and a merciful Being, would claim universal praise and adoration.
Unto the ends of the earth - In every part of the world. The earth is frequently represented in the Scriptures as an extended plain, having ends, corners, or limits. See the notes at Isa 11:12; Rev 7:1.
Thy right hand is full of righteousness - The right hand is the instrument by which we accomplish anything. The idea here is, that in what God had done it seemed as if his hand - the instrument by which this bad been accomplished - had been "filled" with justice. All that had been manifested had been righteousness, and that had been in abundance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:10: According: Psa 113:3, Psa 138:2-4; Exo 3:13-15, Exo 34:5-7; Deu 28:58; Jos 7:9; Mal 1:11, Mal 1:14
thy right: Psa 11:7, Psa 45:7, Psa 99:4, Psa 145:17; Rev 19:2, Rev 19:11
Geneva 1599
48:10 According to thy name, O God, so [is] thy praise unto the ends of the (i) earth: thy right hand is full of righteousness.
(i) In all places where your Name will be heard of, men will praise you when they hear of your marvellous works.
John Gill
48:10 According to thy name, O God, so is thy praise unto the ends of the earth,.... That is, as he himself is in the perfections of his nature, which are displayed in the works of his bands, throughout the whole creation; so is or ought his praise to be: or rather, as in the latter day his name will be great in all the earth, Mal 1:11; so will his praise be; and as his name will be One, Zech 14:9; he will be one Lord, there will be one faith and one baptism; his worship, word, and ordinances, will be uniformly observed and attended to; so will be his praise: all the saints will unite together in giving glory to him: he, and he alone, shall be exalted. Moreover, his Gospel is his name, Acts 9:15; and that in the latter day will be preached to every nation, kindred, tongue, and people, Rev_ 14:6; and multitudes, both of Jews and Gentiles, will be convert ed, and from the uttermost parts of the earth will be heard songs of praise and glory unto him, Is 24:15;
thy right hand is full of righteousness: of all spiritual blessings for his people; and particularly of the righteousness of Christ, which God accepts of, imputes unto, and liberally bestows upon them: and it is also full of punitive justice, which he inflicts on his and their enemies; his right hand teaches him terrible things, and these terrible things he does in righteousness; all his works are in righteousness, which the right hand, being the instrument of action, is a token of. Moreover, Christ is the right hand of God; he is the man of his right hand, and as dear to him as his right hand; he is the right hand of his righteousness, by which he upholds his people; and this right hand of his is full of righteousness; he does nothing else but righteousness; he is the author and donor of it to his people, and will execute righteousness upon his enemies; in righteousness he will make war with them, Rev_ 19:11; and which is greatly the sense of this passage, as appears by Ps 48:11.
John Wesley
48:10 So - Thou art acknowledged to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty, or All - sufficient, the Lord of hosts, and a strong tower to all that trust in thee. Righteousness - Of righteous actions; by which thou discoverest thy holiness.
Robert Jamieson, A. R. Fausset and David Brown
48:10 According . . . praise--that is, As Thy perfections manifested (compare Ps 8:1; Ps 20:1-7), demand praise, it shall be given, everywhere.
thy right hand, &c.--Thy righteous government is displayed by Thy power.
47:1147:11: Ըստ անուան քում սոյնպէս եւ օրհնութիւն քո ընդ ամենայն տիեզերս, արդարութեամբ լի է աջ քո[6922]։ [6922] Ոմանք.Ըստ անուան քում Աստուած, սոյնպէս... եւ արդարութեամբ։
11 Ինչպէս որ անունդ է, այնպէս էլ օրհնութիւնդ է ողջ տիեզերքում, եւ քո աջը լի է արդարութեամբ:
10 Քու գովութիւնդ, ո՛վ Աստուած, Քու անուանդ պէս մինչեւ երկրի ծայրերն է. Արդարութիւնով լեցուն է քու աջ ձեռքդ։
Ըստ անուան քում, Աստուած, սոյնպէս եւ օրհնութիւն քո ընդ ամենայն տիեզերս, եւ արդարութեամբ լի է աջ քո:

47:11: Ըստ անուան քում սոյնպէս եւ օրհնութիւն քո ընդ ամենայն տիեզերս, արդարութեամբ լի է աջ քո[6922]։
[6922] Ոմանք.Ըստ անուան քում Աստուած, սոյնպէս... եւ արդարութեամբ։
11 Ինչպէս որ անունդ է, այնպէս էլ օրհնութիւնդ է ողջ տիեզերքում, եւ քո աջը լի է արդարութեամբ:
10 Քու գովութիւնդ, ո՛վ Աստուած, Քու անուանդ պէս մինչեւ երկրի ծայրերն է. Արդարութիւնով լեցուն է քու աջ ձեռքդ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1047:11 Как имя Твое, Боже, так и хвала Твоя до концов земли; десница Твоя полна правды.
47:11 κατὰ κατα down; by τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὁ ο the θεός θεος God οὕτως ουτως so; this way καὶ και and; even ἡ ο the αἴνεσίς αινεσις singing praise σου σου of you; your ἐπὶ επι in; on τὰ ο the πέρατα περας extremity; limit τῆς ο the γῆς γη earth; land δικαιοσύνης δικαιοσυνη rightness; right standing πλήρης πληρης full ἡ ο the δεξιά δεξιος right σου σου of you; your
47:11. secundum nomen tuum Deus sic laus tua usque ad extremum terrae iustitia repleta est dextera tuaAccording to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice.
10. As is thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
According to thy name, O God, so [is] thy praise unto the ends of the earth: thy right hand is full of righteousness:

47:11 Как имя Твое, Боже, так и хвала Твоя до концов земли; десница Твоя полна правды.
47:11
κατὰ κατα down; by
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ο the
θεός θεος God
οὕτως ουτως so; this way
καὶ και and; even
ο the
αἴνεσίς αινεσις singing praise
σου σου of you; your
ἐπὶ επι in; on
τὰ ο the
πέρατα περας extremity; limit
τῆς ο the
γῆς γη earth; land
δικαιοσύνης δικαιοσυνη rightness; right standing
πλήρης πληρης full
ο the
δεξιά δεξιος right
σου σου of you; your
47:11. secundum nomen tuum Deus sic laus tua usque ad extremum terrae iustitia repleta est dextera tua
According to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice.
10. As is thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
ru▾ LXX-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
11. "Десница Твоя полна правды" - Ты поступил с врагами так, как они того заслуживали.
Adam Clarke: Commentary on the Bible - 1831
48:11: Let Mount Zion rejoice - The temple is restored in majesty, which was threatened with total destruction; it is again repaired.
Let the daughters of Judah be glad - That thou hast turned her captivity, and poured out thy judgments upon her oppressors.
Albert Barnes: Notes on the Bible - 1834
48:11: Let mount Zion rejoice - Let Jerusalem, the holy city, rejoice or be glad. Mount Zion is evidently used here to designate the city; and the idea is, that the city of God - the holy city - had occasion for joy and gladness in view of the manifestation of the divine favor.
Let the daughters of Judah be glad - The phrase "daughters of Judah" "may" denote the smaller cities in the tribe of Judah, that surrounded Jerusalem as the "mother" city - in accordance with an usage quite common in the Hebrew Scriptures. See the notes at Isa 1:8. Perhaps, however, the more obvious interpretation is the correct one, as meaning that the women of Judah had special occasion to rejoice on account of their deliverance from so great danger, and from the horrors which usually attended the siege or the conquest of the city - the atrocities which commonly befall the female sex when a city is captured in war. The "daughters of Judah" are those descended from Judah, or connected with the tribe of Judah. Jerusalem was in the bounds of that tribe, and the name Judah was given to all those that remained after the removal of the ten tribes.
Because of thy judgments - Thy righteous interposition in delivering the city and people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:11: daughters: Psa 97:8; Sol 1:5, Sol 2:7, Sol 3:5, Sol 5:16; Isa 37:22; Zac 9:9; Luk 23:28
because: Psa 58:10, Psa 137:8, Psa 137:9; Jdg 5:31; Ch2 20:26, Ch2 20:27; Rev 15:4, Rev 16:5-7, Rev 18:20; Rev 19:1-3
Geneva 1599
48:11 Let (k) mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
(k) Let Jerusalem and the cities of Judea rejoice, for your just judgments against your enemies.
John Gill
48:11 Let Mount Zion rejoice,.... The church in general; see Ps 48:1;
let the daughters of Judah be glad; particular churches; and so the Targum renders it, "the congregations of the house of Judah"; or particular believers; such as are called the daughters of Jerusalem, and the daughters of Zion, Song 3:10; these are exhorted to joy and gladness, at the loving kindness of God, at the spread of his name and glory to the ends of the earth, and at his righteousness his right hand is full of; and as it follows,
because of thy judgments; executed on the antichristian kings, Ps 48:4; and on all the antichristian states, and on the whore of Babylon, and those who have committed fornication with her; see Rev_ 19:1.
John Wesley
48:11 Judgments - Upon thine and their enemies.
Robert Jamieson, A. R. Fausset and David Brown
48:11 the daughters, &c.--the small towns, or the people, with the chief city, or rulers of the Church.
judgments--decisions and acts of right government.
47:1247:12: Ուրա՛խ եղիցի լեառն Սիոն, եւ ցնծասցեն դստերք Յուդայ, վասն իրաւանց քոց Տէր։
12 Տէ՛ր, քո արդարադատութեամբ թող ուրախանայ լեռը Սիոնի եւ ցնծան դուստրերը Յուդայի երկրի:
11 Սիօն լեռը թող ուրախանայ, Ու Յուդային աղջիկները թող ցնծան Քու դատաստաններուդ համար։
Ուրախ եղիցի լեառն Սիոն, եւ ցնծասցեն դստերք Յուդայ, վասն իրաւանց քոց, Տէր:

47:12: Ուրա՛խ եղիցի լեառն Սիոն, եւ ցնծասցեն դստերք Յուդայ, վասն իրաւանց քոց Տէր։
12 Տէ՛ր, քո արդարադատութեամբ թող ուրախանայ լեռը Սիոնի եւ ցնծան դուստրերը Յուդայի երկրի:
11 Սիօն լեռը թող ուրախանայ, Ու Յուդային աղջիկները թող ցնծան Քու դատաստաններուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
47:1147:12 Да веселится гора Сион, [и] да радуются дщери Иудейские ради судов Твоих, [Господи].
47:12 εὐφρανθήτω ευφραινω celebrate; cheer τὸ ο the ὄρος ορος mountain; mount Σιων σιων Siōn; Sion ἀγαλλιάσθωσαν αγαλλιαω jump for joy αἱ ο the θυγατέρες θυγατηρ daughter τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ἕνεκεν ενεκα for the sake of; on account of τῶν ο the κριμάτων κριμα judgment σου σου of you; your κύριε κυριος lord; master
47:12. laetetur mons Sion exultent filiae Iudae propter iudicia tuaLet mount Sion rejoice, and the daughters of Juda be glad; because of thy judgments, O Lord.
11. Let mount Zion be glad, let the daughters of Judah rejoice, because of thy judgments.
Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments:

47:12 Да веселится гора Сион, [и] да радуются дщери Иудейские ради судов Твоих, [Господи].
47:12
εὐφρανθήτω ευφραινω celebrate; cheer
τὸ ο the
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
ἀγαλλιάσθωσαν αγαλλιαω jump for joy
αἱ ο the
θυγατέρες θυγατηρ daughter
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
κριμάτων κριμα judgment
σου σου of you; your
κύριε κυριος lord; master
47:12. laetetur mons Sion exultent filiae Iudae propter iudicia tua
Let mount Sion rejoice, and the daughters of Juda be glad; because of thy judgments, O Lord.
11. Let mount Zion be glad, let the daughters of Judah rejoice, because of thy judgments.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Дщери Иудейские" - города Иудеи. - "Ради судов Твоих" - ради тех определений, которые Ты произнес над нашими врагами.
Adam Clarke: Commentary on the Bible - 1831
48:12: Walk about Zion - Consider the beauty and magnificence of the temple, count the towers by which it is fortified.
Albert Barnes: Notes on the Bible - 1834
48:12: Walk about Zion - This is a call on all persons to go round the city; to take a survey of it; to see how beautiful and how strong it was - how it had escaped all danger, and was uninjured by the attempt to destroy it - how capable it was of resisting an attack. The word "walk" here means simply to go around or surround. The other word used has a more direct reference to a solemn procession.
And go round about her - The word used here - from נקף nâ qaph - to fasten together, to join together, means to move round in a circle, as if persons joined together (see the notes at Job 1:5), and would refer here properly to a solemn procession moving round the city, and taking a deliberate survey of its entire circuit.
Tell the towers thereof - That is, Take the number of the towers. See how numerous they are; how firm they remain; what a defense and protection they constitute. Cities, surrounded by walls, had always "towers" or elevated portions as posts of observation, or as places from which missiles might be discharged with advantage on those who should attempt to scale the walls. Compare Gen 11:4-5; Ch2 26:9-10; Isa 2:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:12: Walk: Neh 12:31-40; Mat 24:1, Mat 24:2
tell: Isa 33:18-20
Carl Friedrich Keil and Franz Delitzsch
48:12
(Heb.: 48:13-15) The call is addressed not to the enemies of Jerusalem - for it would be absurd to invite such to look round about upon Jerusalem with joy and gladness - but to the people of Jerusalem itself. From the time of the going forth of the army to the arrival of the news of victory, they have remained behind the walls of the city in anxious expectation. Now they are to make the circuit of the city (הקּיף, still more definite than סבב, Josh 6:3) outside the walls, and examine them and see that its towers are all standing, its bulwark is intact, its palaces are resplendent as formerly. לחילה, "upon its bulwark," = לחילהּ (Zech 9:4), with softened suffix as in Is 23:17; Ps 45:6, and frequently; Ew. 247, d. פּסּג (according to another reading, הפסיג) signifies, in B. Baba kamma 81b, to cut through (a vineyard in a part where there is no way leading through it); the signification "to take to pieces and examine, to contemplate piece by piece," has no support in the usage of the language, and the signification "to extol" (erhhen, Luther following Jewish tradition) rests upon a false deduction from the name פּסגּה. Louis de Dieu correctly renders it: Dividite palatia, h. e. obambulate inter palatia ejus, secando omnes palatiorum vias, quo omnia possitis commode intueri. They are to convince themselves by all possible means of the uninjured state of the Holy City, in order that they may be able to tell to posterity, that זה, such an one, such a marvellous helper as is now manifest to them, is Elohim our God. He will also in the future guide us.... Here the Psalm closes; for, although נהג is wont to be construed with עלּ in the signification ἄγειν ἐπὶ (Ps 23:2; Is 49:10), still "at death" [lit. dying], i.e., when it comes to dying (Hengstenberg), or "even unto (על as in Ps 48:11, Ps 19:7) death" [lit. dying] (Hupfeld), forms no suitable close to this thoroughly national song, having reference to a people of whom the son of Sirach says (Ps 37:25): ζωὴ ἀνδρὸς ἐν ἀριθμῷ ἡμερῶν καὶ αἱ ἡμέραι τοῦ Ἰσραήλ ἀναρίθμητοι. The rendering of Mendelssohn, Stier, and others, "over death" i.e., beyond death (Syriac), would be better; more accurately: beyond dying = destruction (Bunsen, Bibelwerk, Th. i. S. clxi.). but the expression does not admit of this extension, and the thought comes upon one unexpectedly and as a surprise in this Psalm belonging to the time before the Exile. The Jerusalem Talmud, Megilla, ch. ii. (fol. 73, col. b, ed. Venet.), present a choice of the following interpretations: (1) עלמוּת = בּעלימוּת, in youthfulness, adopting which, but somewhat differently applied, the Targum renders, "in the days of youth;" (2) כעילין עלמות, like virgins, with which Luther's rendering coincides: like youth (wie die Jugent); (3) according to the reading עלמות, which the lxx also reproduces: in this and the future world, noting at the same time that Akilas (Aquila) translates the word by ἀθανασία: "in a world where there is no death." But in connection with this last rendering one would rather expect to find אל־מות (Prov 12:28) instead of על־מות. עלמות, however, as equivalent to αἰῶνες is Mishnic, not Biblical; and a Hebrew word עלמוּת (עלימוּת) in the sense of the Aramaic עלּימתּ cannot be justified elsewhere. We see from the wavering of the MSS, some of which give על־מוּת, and others עלמוּת, and from the wavering of expositors, what little success is likely to follow any attempt to gain for על־מות, as a substantial part of the Psalm, any sense that is secure and in accordance both with the genius of the language and with the context. Probably it is a marginal note of the melody, an abbreviation for על־מוּת לבּן, Ps 9:1. And either this note, as in Hab 3:19 למנצּח בּנגינותי, stands in an exceptional manner at the end instead of the beginning (Hitzig, Reggio), or it belongs to the למנצח of the following Psalm, and is to be inserted there (Bttcher, De inferis, 371). If, however, על־מות does not belong to the Psalm itself, then it must be assumed that the proper closing words are lost. The original close was probably more full-toned, and somewhat like Is 33:22.
Geneva 1599
48:12 (l) Walk about Zion, and go round about her: tell the towers thereof.
(l) For in this outward defence and strength God's blessings also appeared, but the chief is to be referred to God's favour and secret defence, who never leaves his.
John Gill
48:12 Walk about Zion, and go round about her,.... These words are either an address to the enemies of the church, sarcastically delivered; calling upon them to come, and surround, and besiege Zion, and see what the issue and consequence of it will he, even the same as that of the kings, Ps 48:4; or to the builders of Zion, as Jarchi observes, to come and take a survey of it, and see what repairs were necessary; or rather to the saints, to the daughters of Judah before mentioned, to take a view of the strength and defence of the church, for their own comfort and encouragement, and to report the same to others for theirs also; for by walking around it may be observed the foundation, the rock and eminence on which it is built, Christ Jesus; the wall of it, the Lord himself, a wall of fire; the entrance into it, Christ the gate of righteousness; the fortress and strong hold of it the same; and the guards about it, the watch men on its walls, the ministers of the Gospel, and an innumerable company of angels, that in a circle surround both ministers and people; see Rev_ 7:11;
tell the towers thereof; see 2Chron 26:9; the Lord himself is the tower of his people, high and strong, which secures and defends them from all their enemies, Ps 18:2; the ministers of the Gospel, who are immovable, and are set for the defence of it, Jer 6:27; the Scriptures of truth, which are like a tower built for an armoury, out of which the saints are furnished and provided with proper armour, whereby they are able to engage with false teachers, and to overcome the evil one, Song 4:4; and the ordinances of the Gospel, the church's two breasts, said to be as towers, Song 8:10; some render the words, "tell in the towers" (i); publish on the house tops, declare in the high places of the city, in the most public manner, the great things of the Gospel, which relate to the glory of Christ and his church.
(i) , Sept. "in turribus ejus", V. L.
John Wesley
48:12 Tell - He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.
Robert Jamieson, A. R. Fausset and David Brown
48:12 The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.
47:1347:13: Շրջեցարո՛ւք զՍիովնիւ պաշարեցէ՛ք զնա, եւ պատեցէ՛ք զաշտարակս նորա[6923]։ [6923] Ոմանք.ԶՍիոնիւ, եւ պահպանեցէք զնա. կամ՝ պաշտպանեցէք նմա. եւ պատմեցէք յաշտարակս նորա։
13 Պտտուեցէ՛ք Սիոնի շուրջը, շրջանն արէք նրա եւ պատեցէ՛ք նրա աշտարակները:
12 Սիօնին չորս կողմը պտըտեցէ՛քՈւ անոր բոլորտիքը շարուեցէ՛քՈւ աշտարակները համրեցէ՛ք
Շրջեցարուք զՍիովնիւ, պաշարեցէք զնա, եւ [277]պատեցէք զաշտարակս նորա:

47:13: Շրջեցարո՛ւք զՍիովնիւ պաշարեցէ՛ք զնա, եւ պատեցէ՛ք զաշտարակս նորա[6923]։
[6923] Ոմանք.ԶՍիոնիւ, եւ պահպանեցէք զնա. կամ՝ պաշտպանեցէք նմա. եւ պատմեցէք յաշտարակս նորա։
13 Պտտուեցէ՛ք Սիոնի շուրջը, շրջանն արէք նրա եւ պատեցէ՛ք նրա աշտարակները:
12 Սիօնին չորս կողմը պտըտեցէ՛քՈւ անոր բոլորտիքը շարուեցէ՛քՈւ աշտարակները համրեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
47:1247:13 Пойдите вокруг Сиона и обойдите его, пересчитайте башни его;
47:13 κυκλώσατε κυκλοω encircle; surround Σιων σιων Siōn; Sion καὶ και and; even περιλάβετε περιλαμβανω he; him διηγήσασθε διηγεομαι narrate; describe ἐν εν in τοῖς ο the πύργοις πυργος tower αὐτῆς αυτος he; him
47:13. circumdate Sion et circumite eam numerate turres eiusSurround Sion, and encompass her: tell lye in her towers.
12. Walk about Zion, and go round about her: tell the towers thereof.
Walk about Zion, and go round about her: tell the towers thereof:

47:13 Пойдите вокруг Сиона и обойдите его, пересчитайте башни его;
47:13
κυκλώσατε κυκλοω encircle; surround
Σιων σιων Siōn; Sion
καὶ και and; even
περιλάβετε περιλαμβανω he; him
διηγήσασθε διηγεομαι narrate; describe
ἐν εν in
τοῖς ο the
πύργοις πυργος tower
αὐτῆς αυτος he; him
47:13. circumdate Sion et circumite eam numerate turres eius
Surround Sion, and encompass her: tell lye in her towers.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14. Писатель с восторгом обращает внимание своих современников на целость укреплений и башен Иерусалима. Этот факт знаменателен. Личным осмотром убедитесь, что громадные полчища врагов не причинили Иерусалиму никакого вреда. Бог не допустил ничему пострадать от них.
Adam Clarke: Commentary on the Bible - 1831
48:13: Mark ye well her bulwarks - See the redoubts by which she is defended.
Consider her palaces - See her courts, chambers, altars, etc., etc.; make an exact register of the whole, that ye may have to tell to your children how Jerusalem was built in troublesome times; how God restored you; and how he put it into the hearts of the heathen to assist to build, beautify, and adorn the temple of our God.
Albert Barnes: Notes on the Bible - 1834
48:13: Mark ye well her bulwarks - Margin, as in Hebrew, "Set your heart to her bulwarks." That is, Pay close attention to them; make the investigation with care, not as one does whose heart is not in the thing, and who does it negligently. The word rendered "bulwarks" - חיל chê yl - means, properly, a host or army, and then a fortification or entrenchment, especially the "ditch" or "trench," with the low wall or breastwork which surrounds it: Sa2 20:15; Isa 26:1. (Gesenius, Lexicon) The Septuagint translates it here: δύναμις dunamis, power; the Vulgate, "virtus," courage; Luther, "Mauern" - walls.
Consider her palaces - The word "palaces" here refers to the royal residences; and, as these were usually fortified and guarded, the expression here is equivalent to this: "Consider the "strength" of the city; its power to defend itself; its safety from the danger of being taken." The word rendered "consider" - פסגוּ pasegû - is rendered in the margin "raise up." The word occurs nowhere else in the Bible. According to Gesenius (Lexicon), it means to "divide up;" that is, to walk through and survey them; or, to consider them accurately, or in detail, one by one. The Vulgate renders it "distribute;" the Septuagint, "take a distinct view of (Thompson);" Luther, "lift up." The idea is, "examine attentively" or "carefully."
That ye may tell it to the generation following - That you may be able to give a correct account of it to the next age. The "object" of this is to inspire the next generation with a belief that God is the protector of the city; that it is so strong that it cannot be vanquished; that there is safety in such a city as that. As applied to the church now, or at any time, it means that we are to take such views of its being a true church of God; of its being fixed on firm foundations; of its being so able to resist all the assaults of Satan, and of its being so directly under the divine protection, that it has nothing to fear. It will and must stand to all coming time, a place of absolute safety to all who seek protection and safety within it. The following remarks of Dr. Thomson (Land and the Book, vol. ii., 474, 475), may furnish an illustration of what the ancient defenses in the city may have been, and especially of the word "towers" in this passage in the Psalms: "The only castle of any particular importance is that at the Jaffa Gate, commonly called the Tower of David. The lower part of it is built of huge stones, roughly cut, and with a deep "bevel" round the edges.
They are undoubtedly ancient, but the interspersed patch-work proves that they are not in their original positions. I have been within it, and carefully explored all parts of it that are now accessible, but found nothing which could cast any light upon its history. It is believed by many to be the Hippicus of Josephus, and to this idea it owes its chief importance, for the historian makes that the point of departure in laying down the line of the ancient walls of Jerusalem. Volumes have been written in our day for and against the correctness of this identification, and the contest is still undecided; but, interesting as may be the result, we may safely leave it with those who are now conducting the controversy, and turn to matters more in unison with our particular inquiries. Everything that can be said about this grand old tower will be found in the voluminous works of Williams, Robinson, Schultz, Wilson, Fergusson, and other able writers on the topography of the Holy City."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:13: Mark ye well: Heb. Set your heart to
consider: or, raise up, Isa 58:12; Amo 9:11; Act 15:14-16
that ye: Psa 71:18, Psa 78:4; Deu 11:19; Joe 1:3
John Gill
48:13 Mark ye well her bulwarks,.... Such as the free favour of God in Christ; which is not only as a shield, but as a bulwark to the church; his everlasting love, electing grace, the covenant of grace, with its blessings and promises, all which are more immovable than rocks and mountains; and especially the power of God, which surrounds his church, as the mountains did Jerusalem; and by which they are kept and preserved as in a garrison, Ps 125:2. Also salvation by Christ; his righteousness, sacrifice, and satisfaction, which God has appointed for walls and bulwarks, and which make the city, the church, a strong and impregnable one, Is 26:1. Likewise the Spirit of God, and his operations and influences, which are a standard against the enemy's flood of opposition and persecution; and who being in his church and people, is greater than he that is in the world, Is 59:19, 1Jn 4:4. Some render the words, set "your hearts on her strength", as the Vulgate Latin version; that is, on Christ, who is the strength of the poor and needy in their distress; the strength of their hearts, of their lives, and of their salvation, and the security of the church. Others readier them, "set your hearts on her armies"; as the Targum is; her volunteers, her soldiers, who endure hardness as good soldiers of Christ, fight the Lord's battles, and are more than conquerors through him; and a lovely sight it is to behold them, with Christ at the head of them; see Rev_ 19:14;
consider her palaces; for Jehovah, Father, Son, and Spirit, have their dwelling places in Zion; and here, besides apostles, prophets, evangelists, and ordinary ministers of the word, who are rulers and officers set in the first place, every saint is a prince and a king; and has a place and a name here, better than that of sons and daughters of the greatest potentate on earth; every dwelling place in Mount Zion is a palace.
that ye may tell it to the generation following: that is, the beauty and glory, strength and safety of the church; and even all that is spoken of her in this psalm, as well as what follows: this is the end proposed by taking a circuit round Zion, and making the above observations on it.
John Wesley
48:13 Tell it - That they may continue their praises to God for this mercy, by which they hold and enjoy all their blessings.
47:1447:14: Դի՛ք զսիրտս ձեր ՚ի վերայ զօրութեանց նորա, բաժանեցէ՛ք զամուրս նորա, զի պատմել կարասջիք յազգ յայլ։
14 Թող ձեր սրտերը կապուեն նրա ամրութիւններին, զննեցէ՛ք նրա բերդերը, որ պատմել կարողանաք մէկ ուրիշ սերնդի:
13 Ուշադրութեամբ դիտեցէ՛ք անոր պարիսպները, Անոր պալատները զննեցէ՛ք, Որպէս զի գալու ազգին պատմէք։
Դիք զսիրտս ձեր ի վերայ զօրութեանց նորա, [278]բաժանեցէք զամուրս`` նորա, զի պատմել կարասջիք յազգ յայլ:

47:14: Դի՛ք զսիրտս ձեր ՚ի վերայ զօրութեանց նորա, բաժանեցէ՛ք զամուրս նորա, զի պատմել կարասջիք յազգ յայլ։
14 Թող ձեր սրտերը կապուեն նրա ամրութիւններին, զննեցէ՛ք նրա բերդերը, որ պատմել կարողանաք մէկ ուրիշ սերնդի:
13 Ուշադրութեամբ դիտեցէ՛ք անոր պարիսպները, Անոր պալատները զննեցէ՛ք, Որպէս զի գալու ազգին պատմէք։
zohrab-1805▾ eastern-1994▾ western am▾
47:1347:14 обратите сердце ваше к укреплениям его, рассмотрите домы его, чтобы пересказать грядущему роду,
47:14 θέσθε τιθημι put; make τὰς ο the καρδίας καρδια heart ὑμῶν υμων your εἰς εις into; for τὴν ο the δύναμιν δυναμις power; ability αὐτῆς αυτος he; him καὶ και and; even καταδιέλεσθε καταδιαιρεω the βάρεις βαρος weight; burden αὐτῆς αυτος he; him ὅπως οπως that way; how ἂν αν perhaps; ever διηγήσησθε διηγεομαι narrate; describe εἰς εις into; for γενεὰν γενεα generation ἑτέραν ετερος different; alternate
47:14. ponite cor vestrum in moenibus separate palatia eius ut narretis in generatione novissimaSet your hearts on her strength; and distribute her houses, that ye may relate it in another generation.
13. Mark ye welt her bulwarks, consider her palaces; that ye may tell it to the generation following.
Mark ye well her bulwarks, consider her palaces; that ye may tell [it] to the generation following:

47:14 обратите сердце ваше к укреплениям его, рассмотрите домы его, чтобы пересказать грядущему роду,
47:14
θέσθε τιθημι put; make
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
εἰς εις into; for
τὴν ο the
δύναμιν δυναμις power; ability
αὐτῆς αυτος he; him
καὶ και and; even
καταδιέλεσθε καταδιαιρεω the
βάρεις βαρος weight; burden
αὐτῆς αυτος he; him
ὅπως οπως that way; how
ἂν αν perhaps; ever
διηγήσησθε διηγεομαι narrate; describe
εἰς εις into; for
γενεὰν γενεα generation
ἑτέραν ετερος different; alternate
47:14. ponite cor vestrum in moenibus separate palatia eius ut narretis in generatione novissima
Set your hearts on her strength; and distribute her houses, that ye may relate it in another generation.
13. Mark ye welt her bulwarks, consider her palaces; that ye may tell it to the generation following.
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Adam Clarke: Commentary on the Bible - 1831
48:14: For this God - Who did all these wonderful things: -
Is our God - He is our portion, and he has taken us for his people.
He will be our guide - Through all the snares and difficulties of life: -
Even unto death - He will never leave us; and we, by his grace, will never abandon him. He is just such a God as we need; infinite in mercy, goodness, and truth. He is our Father, and we are the sons and daughters of God Almighty. Even unto and in death, he will be our portion.
Albert Barnes: Notes on the Bible - 1834
48:14: For this God is our God foRev_er and ever - The God who has thus made his abode in the city, and who has manifested himself as its prorector. It is our comfort to reflect that such a God is "our" God; that he has manifested himself as our friend; that we may habitually feel that he is our own. And he is not only our God now, but he will be such for ever and ever. A feeling that the true God is "our" God - that he is ours and that we are his - always carries with it the idea that this is to be "foRev_er;" that what is true now in this respect, will be true to all eternity. He is not a God for the present only, but for all time to come; not merely for this world, but for that unending duration which awaits us beyond the tomb.
He will be our guide even unto death - The Septuagint and the Vulgate render this "he will rule or govern ποιμανεῖ poimanei - reget) foRev_er." The more correct rendering, however, is that in our version, which is a literal translation of the Hebrew. Some have translated it upon death, על־מות ‛ al-mû th; others, beyond death; but the true idea is that he will be our guide, or will conduct us all along through life; that he will never forsake us until the close has come; that he will accompany us faithfully to the end. The thought does not, of course, "exclude" the idea that he will be our guide - our protector - our friend - beyond death; but it is simply that as long as we live on the earth, we may have the assurance that he will lead and guide us. This he will do in behalf of those who put their trust in him
(a) by the counsels of His word;
(b) by the influences of His Spirit;
(c) by His providential interpositions;
(d) by special help in special trials;
(e) by shedding light upon our path when in perplexity and doubt; and
(f) by support and direction when we tread that dark and to us unknown way which conducts to the grave.
Man needs nothing more for this life than the confident assurance that he has the Eternal God for his guide, and that he will never be left or forsaken by Him in any possible situation in which he may be placed. If God, by His own hand, will conduct me through this world, and lead me safely through the dark valley - that valley which lies at the end of every traveler's path - I have nothing to fear beyond.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
48:14: this God: Psa 16:2, Psa 31:14, Psa 73:24, Psa 73:26; Lam 3:21
guide: Psa 23:3, Psa 23:4, Psa 25:9, Psa 73:24; Pro 8:20; Isa 58:11; Joh 16:13
John Gill
48:14 For this God is our God for ever and ever,.... Who is spoken of throughout the whole psalm as greatly to be praised, as well as is known in Zion, as the stability, security, and protection of her. This is said as pointing unto him as if visible, as Christ is God manifest in the flesh, now in Gospel times, to which this psalm belongs; as distinguishing him from all others, from the gods of the Gentiles, rejected by the people of God; as claiming an interest in him as their covenant God; as exulting in the view of such relation to him; as suggesting how happy they were on this account; and especially since this relation will always continue, being founded in an everlasting covenant, and arising from the unchangeable love of God;
he will be our guide, even unto death; the Lord orders the steps of the righteous, holds them by the right hand, and guides them with his counsel and in judgment: Christ, the great Shepherd of the flock, feeds them, as the antitype of David, according to the integrity of his heart, and guides them by the skilfulness of his hands; he guides their feet in the ways of peace, life, and salvation, by himself; he leads them into green pastures, beside the still waters, and unto fountains of living waters: the Spirit of the Lord leads them to the fulness of Christ; guides them into all truth, as it is in him; directs them into his and his Father's love, and leads them on to the land of uprightness. And this guide is an everlasting one; "even unto death", or "in death", or "above death" (k); so as not to be hurt of the second death. He guides not only to the brink of Jordan's river, but through the deep waters of it, and never leaves till he has landed them safe on the shores of eternity: and some, as Aben Ezra, render the word as if it was "for ever"; and others, as Abendana observes, render it "secretly"; the Lord sometimes leading his people in ways dark and hidden to them: and others give the sense of it, "as in the days of youth"; that is, God is the guide of his people in old age as in youth; he is always their guide, and ever will be: to which sense incline R. Moses in Aben Ezra, others in Kimchi and Abendana, and as also Jarchi and the Chaldee paraphrase; but Kimchi and Ben Melech render it as we do, "unto death", or "unto our death".
(k) "super mortem", Montanus; "supra mortem", Cocceius, Gussetius, Michaelis; so Syr. vers. "in ipsa morte", Pfeiffer, Dub. Ver. loc. 66.
47:1547:15: Սա է Աստուած Աստուած մեր յաւիտեանս յաւիտենից, եւ սա հովուեսցէ՛ զմեզ մինչեւ յաւիտեան։ Տունք. ժգ̃։
15 Սա է Աստուածը, մեր Աստուածը յաւիտեանս յաւիտենից, եւ սա պիտի հովուի մեզ մինչեւ յաւիտենութիւն:
14 Վասն զի այս Աստուածը մեր Աստուածն է յաւիտեանս յաւիտենից. Անիկա պիտի առաջնորդէ մեզ մինչեւ ի մահ։
Սա է Աստուած, Աստուած մեր յաւիտեանս յաւիտենից, եւ սա հովուեսցէ զմեզ մինչեւ յաւիտեան:

47:15: Սա է Աստուած Աստուած մեր յաւիտեանս յաւիտենից, եւ սա հովուեսցէ՛ զմեզ մինչեւ յաւիտեան։ Տունք. ժգ̃։
15 Սա է Աստուածը, մեր Աստուածը յաւիտեանս յաւիտենից, եւ սա պիտի հովուի մեզ մինչեւ յաւիտենութիւն:
14 Վասն զի այս Աստուածը մեր Աստուածն է յաւիտեանս յաւիտենից. Անիկա պիտի առաջնորդէ մեզ մինչեւ ի մահ։
zohrab-1805▾ eastern-1994▾ western am▾
47:1447:15 ибо сей Бог есть Бог наш на веки и веки: Он будет вождем нашим до самой смерти.
47:15 ὅτι οτι since; that οὗτός ουτος this; he ἐστιν ειμι be ὁ ο the θεὸς θεος God ὁ ο the θεὸς θεος God ἡμῶν ημων our εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever αὐτὸς αυτος he; him ποιμανεῖ ποιμαινω shepherd ἡμᾶς ημας us εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever
47:15. quia ipse Deus Deus noster in saeculum et in perpetuum ipse erit dux noster in morteFor this is God, our God unto eternity, and for ever and ever: he shall rule us for evermore.
14. For this God is our God for ever and ever: he will be our guide unto death.
For this God [is] our God for ever and ever: he will be our guide [even] unto death:

47:15 ибо сей Бог есть Бог наш на веки и веки: Он будет вождем нашим до самой смерти.
47:15
ὅτι οτι since; that
οὗτός ουτος this; he
ἐστιν ειμι be
ο the
θεὸς θεος God
ο the
θεὸς θεος God
ἡμῶν ημων our
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
αὐτὸς αυτος he; him
ποιμανεῖ ποιμαινω shepherd
ἡμᾶς ημας us
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
47:15. quia ipse Deus Deus noster in saeculum et in perpetuum ipse erit dux noster in morte
For this is God, our God unto eternity, and for ever and ever: he shall rule us for evermore.
14. For this God is our God for ever and ever: he will be our guide unto death.
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