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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Писатель псалма приглашает все народы воздать хвалу Богу, проявившему Свою силу в необыкновенных делах (2-3). После перечисления примеров Божественного водительства над евреями с выхода последних из Египта, писатель останавливается на изображении настоящего бедствия (10-12), от которого Господь избавил свой народ по молитве писателя псалма (18-19). Это избавление видели все народы и оно должно наполнить и их чувством благоговения пред Богом. Такое содержание псалма более всего приложимо ко времени царя Езекии, когда по его молитве было уничтожено войско Сеннахирима под стенами Иерусалима. Гибель же его войска являлась облегчением и для всех народов Малой Азии, так как военные походы этого царя подчинили его власти почти все племена Востока, и печальный конец похода его на Иерусалим не мог не наполнить их чувством благодарного восхищения пред Спасителем. Все народы должны воздать хвалу Богу при виде Его дел (1-5). Он чудесно помогал евреям в их прошлой истории (6-7) - и сейчас, хотя и послал на него сильного врага, но не лишил свободы (8-12). Я принес Богу обильные жертвы и за мою чистую молитву Он послал милость спасением от врага (14-20). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This is a thanksgiving-psalm, and it is of such a general use and application that we need not suppose it penned upon any particular occasion. All people are here called upon to praise God, I. For the general instances of his sovereign dominion and power in the whole creation, ver. 1-7. II. For the special tokens of his favour to the church, his peculiar people, ver. 8-12. And then, III. The psalmist praises God for his own experiences of his goodness to him in particular, especially in answering his prayers, ver. 13-20. If we have learned in every thing to give thanks for ancient and modern mercies, public and personal mercies, we shall know how to sing this psalm with grace and understanding. Adam Clarke: Commentary on the Bible - 1831 The psalmist exhorts all to praise God for the wonders he has wrought, Psa 66:1-4; calls on Israel to consider his mighty acts in behalf of their fathers, Psa 66:5-7; his goodness in their own behalf Psa 66:8-12; he resolves to pay his vows to God, and offer his promised sacrifices, Psa 66:13-15; calls on all to hear what God had done for his soul, Psa 66:15-20. There is nothing particular in the title of the Psalm. It is not attributed to David either by the Hebrew, Chaldee, Syriac, Septuagint, Vulgate, or Ethiopic. The Arabic alone prefixes the name of David. The Vulgate, Septuagint, Ethiopic, and Arabic, call it a psalm of the resurrection: but for this there is no authority. By many of the ancients it is supposed to be a celebration of the restoration from the Babylonish captivity. Others think it commemorates the deliverance of Israel from Egypt, their introduction into the Promised Land, and the establishment of the worship of God in Jerusalem. Albert Barnes: Notes on the Bible - 1834 66:0: The name of the author of this psalm is unknown. There is no certain evidence that it was composed by David, yet there is nothing in the psalm itself which is inconsistent with the supposition that he was the author. Perhaps the most natural and obvious interpretation of Psa 66:13-15, would be that there is reference there to the temple; and if so, of course, the psalm must have been written by someone else. But it is not absolutely necessary to suppose that the temple is there referred to, for the language might be applied to the tabernacle as the "house" or the place of the worship of God. There is, however, no positive evidence that it was composed by David, and it is impossible now to determine its authorship. As little can the occasion on which the psalm was composed be determined. It is evident only that it was after there had been some calamity of a private nature, or after the nation had been subjected to oppression by some powerful enemies, and when there had been deliverance from that calamity, Psa 66:11-12. The calamity was similar to those which had been endured by the nation in the time of the Egyptian oppressions, and naturally brought to mind the sufferings endured by the people of God at that time, while their own deliverance suggested a recollection of the deliverance of their fathers from that bondage, Psa 66:6. On the whole, the supposition of Rosenmuller that it was composed after the Babylonian captivity, and in view of the return of the people to their native land - perhaps to be sung on their journey from the land of exile, seems to me to be the most probable of any. Venema supposes that it refers to the time of Hezekiah, and the overthrow of Sennacherib; others regard it as referring to the persecutions of David by Saul; others, to the rebellion of Absalom; others, to the famine which is mentioned in 2 Sam. 21, or the pestilence, 2 Sam. 24. Paulus supposes that it had reference to the times of the Maccabees. The psalm relates to "vows" or promises which had been made in a time of trouble; and its composition and use are designed as the fulfillment of those vows, Psa 66:13-15. Such a psalm of praise would be a proper fulfillment of "vows" which it might be supposed the Hebrews would make in the time of their exile; to wit, that if they were ever permitted to return to their native land, they would go to the house of God, and sacrifice again on his altars. On the phrase in the title, "To the chief Musician," see Introduction to Psa 4:1-8. On the words, "A Song or Psalm," see the notes at the titles to Psa 30:1-12 (notes) and Psa 65:1-13 (notes). The psalm contains: I. An exhortation, addressed to all the earth, to praise God, as a matter pertaining to all lands, Psa 66:1-2. II. A reference to the mighty acts of God, as a reason for worshipping him, Psa 66:3-7. III. A reference to his gracious interposition in time of national danger and trouble, and to the fact that he had rescued the nation in a marvelous manner, Psa 66:8-12. IV. A reference to the vows which had been made in that time of trouble, and the purpose now to execute those vows, by going to the house of God, and sacrificing on his altars, Psa 66:13-15. V. A call on all people to hear what God had done for the worshippers: namely, That he had heard prayer; that he had interposed for their deliverance; that he had attended to the voice of supplication; that he had not turned away his mercy, Psa 66:16-20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 66:1, David exhorts to praise God; Psa 66:5, to observe his great works; Psa 66:8, to bless him for his gracious benefits; Psa 66:12, He vows for himself religious service to God; Psa 66:16, He declares God's special goodness to himself. Carl Friedrich Keil and Franz Delitzsch Thanksgiving for a National and Personal Deliverance From Ps 65:1-13 onwards we find ourselves in the midst of a series of Psalms which, with a varying arrangement of the words, are inscribed both מזמור and שׁיר (Ps 65-68). The two words שׁיר מזמור stand according to the accents in the stat. constr. (Ps 88:1), and therefore signify a Psalm-song. (Note: If it were meant to be rendered canticum psalmus (not psalmi) it would surely have been accented למנצּח שׁיר מזמור (for למנצח שׁיר מזמור, according to section xviii. of the Accentuationssystem).) This series, as is universally the case, is arranged according to the community of prominent watchwords. In Ps 65:2 we read: "To Thee is the vow paid," and in Ps 66:13 : "I will pay Thee my vows;" in Ps 66:20 : "Blessed be Elohim," and in Psalms 67:8: "Elohim shall bless us." Besides, Ps 66 and Ps 67:1-7 have this feature in common, that למנצח, which occurs fifty-five times in the Psalter, is accompanied by the name of the poet in every instance, with the exception of these two anonymous Psalms. The frequently occurring Sela of both Psalms also indicates that they were intended to have a musical accompaniment. These annotations referring to the temple-music favour the pre-exilic rather than the post-exilic origin of the two Psalms. Both are purely Elohimic; only in one instance (Ps 6:1-10 :18) does אדני, equally belonging to this style of Psalm, alternate with Elohim. On the ground of some deliverance out of oppressive bondage that has been experienced by Israel arises in Psalms 66 the summons to the whole earth to raise a shout of praise unto God. The congregation is the subject speaking as far as Ps 66:12. From Ps 66:13 the person of the poet appears in the foreground; but that which brings him under obligation to present a thank-offering is nothing more nor less than that which the whole congregation, and he together with it, has experienced. It is hardly possible to define this event more minutely. The lofty consciousness of possessing a God to whom all the world must bow, whether cheerfully or against its will, became strong among the Jewish people more especially after the overthrow of Assyria in the reign of Hezekiah. But there is no ground for conjecturing either Isaiah or Hezekiah to be the composer of this Psalm. If עולם in Ps 66:7 signified the world (Hitzig), then he would be (vid., Ps 24:9) one of the latest among the Old Testament writers; but it has the same meaning here that it has everywhere else in Old Testament Hebrew. In the Greek Church this Psalm is called Ψαλμὸς ἀναστάσεως; the lxx gives it this inscription, perhaps with reference to Ps 66:12, ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. John Gill INTRODUCTION TO PSALM 66 To the chief Musician, A Song or Psalm. This psalm does not bear the name of David in the title of it, yet is generally thought to be one of his; but because the plural number is used in it, which is not so common in David's psalms, Aben Ezra is of opinion it is not his, but written by the singers. This is not a sufficient objection: and besides, in Ps 66:13, the singular number is used. The Arabic version ascribes it to David, and that version makes the subject matter of it to be "concerning the resurrection"; as do the Septuagint, Ethiopic, and Vulgate Latin versions. The title of the Syriac version is, "concerning sacrifices and burnt offerings, and the incense of rams; the spiritual sense intimates to us the calling of the Gentiles, and the preaching, that is, of the Gospel;'' which comes nearest the truth: for the psalm respects Gospel times, and the church of Christ under the New Testament, spread throughout the world, and especially as it will be in the latter day; see Ps 66:1; and so in Yalkut Simeoni on the psalm, it is said to be a psalm for time to come, and agrees with Zeph 3:9; "I will turn to the people a pure language", &c. Kimchi says it is a psalm concerning the gathering of the captives of Israel; and so Jarchi and Obadiah expound it; and Theodoret says David wrote this psalm for the captives in Babylon.
65:165:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. յարութեան. ԿԵ[7045]։[7045] Ոմանք.Վասն յարութեան։ 1 Այսուհետեւ՝ սաղմոս Դաւթի. յարութեան մասին Գլխաւոր երաժշտին Սաղմոսն ու երգը Ի կատարած. Սաղմոս Դաւթի. վասն յարութեան: 65:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. յարութեան. ԿԵ[7045]։ [7045] Ոմանք.Վասն յարութեան։ 1 Այսուհետեւ՝ սաղմոս Դաւթի. յարութեան մասին Գլխաւոր երաժշտին Սաղմոսն ու երգը zohrab-1805▾ eastern-1994▾ western am▾	65:065:0 Начальнику хора. Песнь. 65:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ᾠδὴ ωδη song ψαλμοῦ ψαλμος psalm ἀναστάσεως αναστασις resurrection ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God πᾶσα πας all; every ἡ ο the γῆ γη earth; land 65:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David שִֽׁיר׃ šˈîr שִׁיר song לְךָ֤ lᵊḵˈā לְ to דֻֽמִיָּ֬ה ḏˈumiyyˈā דּוּמִיָּה silence תְהִלָּ֓ה ṯᵊhillˈā תְּהִלָּה praise אֱלֹ֘הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion וּ֝ ˈû וְ and לְךָ֗ lᵊḵˈā לְ to יְשֻׁלַּם־ yᵊšullam- שׁלם be complete נֶֽדֶר׃ nˈeḏer נֶדֶר vow 65:1. victori canticum psalmi iubilate Deo omnis terraUnto the end, a canticle of a psalm of the resurrection. Shout with joy to God, all the earth, For the Chief Musician. A Song, a Psalm. ^[386] KJV Chapter [66] To the chief Musician, A Song [or] Psalm: 65:0 Начальнику хора. Песнь. 65:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ᾠδὴ ωδη song ψαλμοῦ ψαλμος psalm ἀναστάσεως αναστασις resurrection ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God πᾶσα πας all; every ἡ ο the γῆ γη earth; land 65:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֥ד ḏāwˌiḏ דָּוִד David שִֽׁיר׃ šˈîr שִׁיר song לְךָ֤ lᵊḵˈā לְ to דֻֽמִיָּ֬ה ḏˈumiyyˈā דּוּמִיָּה silence תְהִלָּ֓ה ṯᵊhillˈā תְּהִלָּה praise אֱלֹ֘הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion וּ֝ ˈû וְ and לְךָ֗ lᵊḵˈā לְ to יְשֻׁלַּם־ yᵊšullam- שׁלם be complete נֶֽדֶר׃ nˈeḏer נֶדֶר vow 65:1. victori canticum psalmi iubilate Deo omnis terra Unto the end, a canticle of a psalm of the resurrection. Shout with joy to God, all the earth, For the Chief Musician. A Song, a Psalm. ru▾ LXX-gloss▾ bhs-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 1. "Воскликните Богу, вся земля". Под землею разумеются не произведения земли, не природа физическая, а ее - сознательные обитатели, люди. Adam Clarke: Commentary on the Bible - 1831 66:1: Make a joyfull noise - Sing aloud to God, all ye lands - all ye people who, from different parts of the Babylonish empire, are now on return to your own land. Albert Barnes: Notes on the Bible - 1834 66:1: Make a joyful noise unto God - literally, "Shout." It is a call for exultation and praise. All ye lands - Margin, as in Hebrew, all the earth. The occasion was one that made universal exultation and praise proper. They who had been so deeply affected by the gracious interposition of God, could not but call on all the nations of the earth to unite with them in the expression of joy. The deliverance was so great that they wished all to rejoice with them (compare Luk 15:6, Luk 15:9); and the intervention of God in the case of his people, furnished lessons about his character which gave occasion to all men to rejoice. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:1: am 3469, bc 535 Make: Psa 81:1, Psa 95:1, Psa 95:2, Psa 98:4, Psa 100:1; Ch1 15:28 all ye lands: Heb. all the earth, Psa 96:1, Psa 117:1, Psa 117:2, Psa 150:6; Ch1 16:23, Ch1 16:24; Isa 24:16 Carl Friedrich Keil and Franz Delitzsch 66:1 The phrase שׂים כבוד ל signifies "to give glory to God" in other passages (Josh 7:19; Is 42:12), here with a second accusative, either (1) if we take תּהלּתו as an accusative of the object: facite laudationem ejus gloriam = gloriosam (Maurer and others), or (2) if we take כבוד as an accusative of the object and the former word as an accusative of the predicate: reddite honorem laudem ejus (Hengstenberg), or (3) also by taking תהלתו as an apposition: reddite honorem, scil. laudem ejus (Hupfeld). We prefer the middle rendering: give glory as His praise, i.e., to Him as or for praise. It is unnecessary, with Hengstenberg, to render: How terrible art Thou in Thy works! in that case אתּה ought not to be wanting. מעשׂיך might more readily be singular (Hupfeld, Hitzig); but these forms with the softened Jod of the root dwindle down to only a few instances upon closer consideration. The singular of the predicate (what a terrible affair) here, as frequently, e.g., Ps 119:137, precedes the plural designating things. The song into which the Psalmist here bids the nations break forth, is essentially one with the song of the heavenly harpers in Rev_ 15:3., which begins, Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου. Geneva 1599 66:1 "To the chief Musician, A Song [or] Psalm." Make a joyful noise unto God, (a) all ye lands: (a) He prophecies that all nations will come to the knowledge of God, who then was only known in Judea. John Gill 66:1 Make a joyful noise unto God,.... The Creator of the ends of the earth; the Provider for all his creatures; and the Dispenser of the blessings of grace, under the Gospel dispensation, to men in all countries. The Messiah may well be thought to be intended, since the psalm refers to Gospel times; who is God over all, blessed for ever; to whom a joyful noise, shouts, and acclamations, are to be made by all his subjects, true believers in him, in all lands, as to their King; see Num 23:21; who is ascended on high, has led captivity captive; received gifts for then, and gives them to them; is enthroned on his Father's right hand, is crowned with glory and honour, where he reigns, and must reign, till all enemies are put under his feet; when his kingdom will be from sea to sea, and from the river to the ends of the earth: and upon the destruction of his enemies, and the enlargement of his kingdom in the latter day, voices will be heard in heaven, the church; and such joyful noises as are here exhorted and directed to, Rev_ 19:1. Moreover, such acclamations are suitable to him, as a victorious conqueror; who, at his death, overcame sin, Satan, the world, and death itself; and, by the ministry of the Gospel, went forth conquering, and to conquer; and has subdued many people in all nations, and caused his ministers to triumph in him in every place; and who, by his Spirit and grace, still continues to bring souls to a subjection to him, to dispossess Satan from them, to set up his throne in their hearts, and reign there, and to make them more than conquerors through himself that has loved them: of which there will be more numerous instances in the latter day; and all such are under great obligations to make a joyful noise unto him, or to express their joy and thankfulness in loud singing of his praises; all ye lands; that is, all the inhabitants of the earth, as the Targum; not Judea, to which some restrain it, but the whole earth: for Christ is the Saviour of some, in all countries, of the children of God, that are scattered abroad throughout the whole world, for whom he is a propitiation. The Gospel has been sent to all nations, and preached to every creature; some in all lands have been converted, and made partakers of the blessings and privileges of the Gospel, and therefore have reason to be glad and make a joyful noise; and the more so, inasmuch as they were in a state of great darkness and ignorance before, without Christ, without hope, and without God in the world. John Wesley 66:1 All lands - Ye people of all nations. He invites the Gentile world, to the contemplation and celebration of God's works. Robert Jamieson, A. R. Fausset and David Brown 66:1 The writer invites all men to unite in praise, cites some striking occasions for it, promises special acts of thanksgiving, and celebrates God's great mercy. (Psa. 66:1-20) Make . . . noise--or, "Shout."
65:265:2: Աղաղակեցէ՛ք առ Աստուած ամենայն երկիր. սաղմո՛ս ասացէք անուան նորա, եւ տո՛ւք զփառս օրհնութեան նորա։ 2 Աղաղակեցէ՛ք Աստծուն, բոլո՛ր երկրներ, սաղմո՛ս երգեցէք նրա անուանը եւ փա՛ռք տուէք նրա օրհնութեանը: [66:1] Ո՛վ բոլոր երկիր, ցնծութիւնով Աստուծոյ աղաղակեցէ՛ք։[2] Սաղմոս երգեցէ՛ք անոր անուանը, Անոր օրհնութիւնը փառաւորեցէ՛ք։ Աղաղակեցէք առ Աստուած ամենայն երկիր. սաղմոս ասացէք անուան նորա, եւ տուք զփառս օրհնութեան նորա: 65:2: Աղաղակեցէ՛ք առ Աստուած ամենայն երկիր. սաղմո՛ս ասացէք անուան նորա, եւ տո՛ւք զփառս օրհնութեան նորա։ 2 Աղաղակեցէ՛ք Աստծուն, բոլո՛ր երկրներ, սաղմո՛ս երգեցէք նրա անուանը եւ փա՛ռք տուէք նրա օրհնութեանը: [66:1] Ո՛վ բոլոր երկիր, ցնծութիւնով Աստուծոյ աղաղակեցէ՛ք։ [2] Սաղմոս երգեցէ՛ք անոր անուանը, Անոր օրհնութիւնը փառաւորեցէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	65:165:1 Воскликните Богу, вся земля.[65:2] Пойте славу имени Его, воздайте славу, хвалу Ему. 65:2 ψάλατε ψαλω in fact τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him δότε διδωμι give; deposit δόξαν δοξα glory αἰνέσει αινεσις singing praise αὐτοῦ αυτος he; him 65:2 שֹׁמֵ֥עַ šōmˌēₐʕ שׁמע hear תְּפִלָּ֑ה tᵊfillˈā תְּפִלָּה prayer עָ֝דֶ֗יךָ ˈʕāḏˈeʸḵā עַד unto כָּל־ kol- כֹּל whole בָּשָׂ֥ר bāśˌār בָּשָׂר flesh יָבֹֽאוּ׃ yāvˈōʔû בוא come 65:2. cantate gloriam nomini eius date gloriam laudi eiusSing ye a psalm to his name; give glory to his praise. 1. Make a joyful noise unto God, all the earth: Make a joyful noise unto God, all ye lands: [2] Sing forth the honour of his name: make his praise glorious: 65:1 Воскликните Богу, вся земля. [65:2] Пойте славу имени Его, воздайте славу, хвалу Ему. 65:2 ψάλατε ψαλω in fact τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him δότε διδωμι give; deposit δόξαν δοξα glory αἰνέσει αινεσις singing praise αὐτοῦ αυτος he; him 65:2 שֹׁמֵ֥עַ šōmˌēₐʕ שׁמע hear תְּפִלָּ֑ה tᵊfillˈā תְּפִלָּה prayer עָ֝דֶ֗יךָ ˈʕāḏˈeʸḵā עַד unto כָּל־ kol- כֹּל whole בָּשָׂ֥ר bāśˌār בָּשָׂר flesh יָבֹֽאוּ׃ yāvˈōʔû בוא come 65:2. cantate gloriam nomini eius date gloriam laudi eius Sing ye a psalm to his name; give glory to his praise. 1. Make a joyful noise unto God, all the earth: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 All Mankind Exhorted to Praise God. 1 Make a joyful noise unto God, all ye lands: 2 Sing forth the honour of his name: make his praise glorious. 3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. 4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah. 5 Come and see the works of God: he is terrible in his doing toward the children of men. 6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him. 7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah. I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, v. 1. 1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise. 2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature. 3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him. 4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands, (1.) To make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to cause their voice to be heard on high, Isa. lviii. 4), yet, in praising God, [1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us. [2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise. (2.) To sing with pleasure, and to sing forth, for the edification of others, the honour of his name, that is, of all that whereby he has made himself known, v. 2. That which is the honour of God's name ought to be the matter of our praise. (3.) To make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises. Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise. II. He had called upon all lands to praise God (v. 1), and he foretels (v. 4) that they shall do so: All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it, Worship him that made heaven and earth, Rev. xiv. 6, 7. Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall sing to God, that is, sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises. III. That we may be furnished with matter for praise, we are here called upon to come and see the works of God; for his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them (v. 5), and then speak of them, and speak of them to him (v. 3): Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are not any works like unto his works. Hence he is said to be fearful in praises, Exod. xv. 11. In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence. 2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission (v. 3): Through the greatness of thy power, before which none can stand, shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deut. xxxiii. 29. 3. They are comfortable and beneficial to his people, v. 6. When Israel came out of Egypt, he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them (Exod. xv. 14, 15; Josh. v. 1), but there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Ps. cvi. 12. There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them. 4. They are commanding to all. God by his works keeps up his dominion in the world (v. 7): He rules by his power for ever; his eyes behold the nations. (1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all. His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection. (2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed. Strong is his hand, and high is his right hand. Hence he infers, Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying, I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said, I will be exalted, and man cannot gainsay it. Adam Clarke: Commentary on the Bible - 1831 66:2: The honor of his name - Let his glorious and merciful acts be the subject of your songs. Albert Barnes: Notes on the Bible - 1834 66:2: Sing forth the honor of his name - That is, Celebrate in appropriate praise the honor due to his name. Make that honor known in connection with songs. Make his praise glorious - literally, "place honor, his praise;" that is, Give him honor; give him praise. The meaning is, Set forth his praise with songs - with music - with shouts; - that will be the appropriate expression of the praise which is due to him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:2: Psa 47:6, Psa 47:7, Psa 72:18, Psa 96:3-10, Psa 105:2, Psa 105:3, Psa 106:2, Psa 107:15, Psa 107:22; Ch1 29:10-13; Neh 9:5; Isa 6:3, Isa 12:4-6, Isa 49:13; Rev 4:8-11, Rev 5:13 John Gill 66:2 Sing forth the honour of his name,.... Meaning not any particular names of the Messiah, such as in Is 9:6; or his name "Jesus", a Saviour; though they are all honourable and glorious, and furnish out sufficient matter for a song: but rather that by which he was made known to the sons of men, his Gospel; see Acts 9:15. Which is a glorious Gospel; the truths of which may be expressed in a song of praise, to the honour and glory of Christ, and to the instruction and profit of men, Col 3:16. Or rather Christ himself is meant; his name often designs himself, Mt 12:21. There that is due unto him, and ought to be given which is done when all divine perfections and works are ascribed to him, divine worship is paid him, and the glory of salvation given him; which may be done in psalms, hymns, and spiritual songs; make his praise glorious: let the high praises of him be in your mouths; give him, the most excellent praise; praise him in the best manner. This is done when we sing his praise with grace in our hears in exercise; when we with one mind and mouth glorify him; and when we honour him, the Son, as we honour the Father. Robert Jamieson, A. R. Fausset and David Brown 66:2 his name--as in Ps 29:2. make his praise glorious--literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.
65:365:3: Ասացէ՛ք Աստուծոյ որպէս զի ահեղ են գործք քո. ՚ի բազում զօրութեան քում ստեցին քեզ թշնամիք քո։ 3 Ասացէ՛ք Աստծուն. «Որքա՜ն ահեղ են քո գործերը. ի տես քո մեծ զօրութեան քո թշնամիները ստեցին քո դէմ: 3 Աստուծոյ ըսէք. «Որքա՜ն ահաւոր են քու գործերդ. Քու մեծ զօրութեանդ համար Թշնամիներդ քեզի խոնարհութիւն պիտի ընեն։ Ասացէք Աստուծոյ. Որպէս զի՜ ահեղ են գործք քո, ի բազում զօրութեան քում ստեցին քեզ թշնամիք քո: 65:3: Ասացէ՛ք Աստուծոյ որպէս զի ահեղ են գործք քո. ՚ի բազում զօրութեան քում ստեցին քեզ թշնամիք քո։ 3 Ասացէ՛ք Աստծուն. «Որքա՜ն ահեղ են քո գործերը. ի տես քո մեծ զօրութեան քո թշնամիները ստեցին քո դէմ: 3 Աստուծոյ ըսէք. «Որքա՜ն ահաւոր են քու գործերդ. Քու մեծ զօրութեանդ համար Թշնամիներդ քեզի խոնարհութիւն պիտի ընեն։ zohrab-1805▾ eastern-1994▾ western am▾	65:365:3 Скажите Богу: как страшен Ты в делах Твоих! По множеству силы Твоей, покорятся Тебе враги Твои. 65:3 εἴπατε επω say; speak τῷ ο the θεῷ θεος God ὡς ως.1 as; how φοβερὰ φοβερος fearful; fearsome τὰ ο the ἔργα εργον work σου σου of you; your ἐν εν in τῷ ο the πλήθει πληθος multitude; quantity τῆς ο the δυνάμεώς δυναμις power; ability σου σου of you; your ψεύσονταί ψευδομαι lie σε σε.1 you οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your 65:3 דִּבְרֵ֣י divrˈê דָּבָר word עֲ֭וֹנֹת ˈʕᵃwōnōṯ עָוֹן sin גָּ֣בְרוּ gˈāvᵊrû גבר be superior מֶ֑נִּי mˈennî מִן from פְּ֝שָׁעֵ֗ינוּ ˈpᵊšāʕˈênû פֶּשַׁע rebellion אַתָּ֥ה ʔattˌā אַתָּה you תְכַפְּרֵֽם׃ ṯᵊḵappᵊrˈēm כפר cover 65:3. dicite Deo quam terribile opus tuum in multitudine fortitudinis tuae mentientur tibi inimici tuiSay unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee. 2. Sing forth the glory of his name: make his praise glorious. Say unto God, How terrible [art thou in] thy works! through the greatness of thy power shall thine enemies submit themselves unto thee: 65:3 Скажите Богу: как страшен Ты в делах Твоих! По множеству силы Твоей, покорятся Тебе враги Твои. 65:3 εἴπατε επω say; speak τῷ ο the θεῷ θεος God ὡς ως.1 as; how φοβερὰ φοβερος fearful; fearsome τὰ ο the ἔργα εργον work σου σου of you; your ἐν εν in τῷ ο the πλήθει πληθος multitude; quantity τῆς ο the δυνάμεώς δυναμις power; ability σου σου of you; your ψεύσονταί ψευδομαι lie σε σε.1 you οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your 65:3 דִּבְרֵ֣י divrˈê דָּבָר word עֲ֭וֹנֹת ˈʕᵃwōnōṯ עָוֹן sin גָּ֣בְרוּ gˈāvᵊrû גבר be superior מֶ֑נִּי mˈennî מִן from פְּ֝שָׁעֵ֗ינוּ ˈpᵊšāʕˈênû פֶּשַׁע rebellion אַתָּ֥ה ʔattˌā אַתָּה you תְכַפְּרֵֽם׃ ṯᵊḵappᵊrˈēm כפר cover 65:3. dicite Deo quam terribile opus tuum in multitudine fortitudinis tuae mentientur tibi inimici tui Say unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee. 2. Sing forth the glory of his name: make his praise glorious. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "По множеству силы Твоей, покорятся Тебе враги Твои". Покорение и подчинение врагов Господу зависит оттого, что у Него "множество" силы, в Его руках всемогущество, а потому никто из людей не в состоянии противостоять ему. Adam Clarke: Commentary on the Bible - 1831 66:3: How terrible art thou - Consider the plagues with which he afflicted Egypt before he brought your fathers from their captivity, which obliged all his enemies to submit. Thine enemies submit themselves - Literally, lie unto thee. This was remarkably the case with Pharaoh and the Egyptians. They promised again and again to let the people go, when the hand of the Lord was upon them: and they as frequently falsified their word. Albert Barnes: Notes on the Bible - 1834 66:3: Say unto God - In your songs of praise. Let your songs be directly addressed to him, setting forth the grounds of that praise, or the reasons why it is due to him. How terrible art thou in thy works! - How fearful! how much to be Rev_erenced! The meaning is, that the manifestations of his power and greatness, in the events which occur under his government, are suited to impress the mind with awe and Rev_erence. Through the greatness of thy power - By the putting forth of thy power. Or, Thou hast such power over thine enemies as to be able to compel them to submit to thee. Shall thine enemies submit themselves unto thee - Margin, Lie, or yield reigned obedience. The Hebrew word means to lie, to speak lies; then, to feign, to flatter, to play the hypocrite. It is thus applied to the vanquished, who make a hollow profession of submission and love to their victors. See the word explained in the notes at Psa 18:44; compare Psa 81:15; Deu 33:29; Job 31:28. The meaning here is, that he had power to subdue them, and to compel them to acknowledge his right to reign. It is the putting forth of mere power which is here referred to; and all that such power can do, is to secure outward and reigned submission. It cannot of itself secure the submission of the heart, the will, and the affections. That is to be secured by love, not by power; and the difference between the submission of the true people of God and that of all others is that the former are subdued by love, the latter by power; the submission of the former is genuine, that of the latter is forced. The inhabitants of heaven will be submissive to God because they love him; the dwellers in hell will be restrained by power, because they cannot deliver themselves. So now, the submission of a true child of God is that of love, or is a willing submission; the submission of a hypocrite is that of fear, when he feigns obedience because he cannot help it, or because he simply dreads the wrath of God. The object here is to celebrate the power of God, and it was sufficient, in order to set that forth, to say that it awed, and outwardly subdued the enemies of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:3: How terrible: Psa 47:2, Psa 65:5, Psa 76:12; exo 15:1-16, Exo 15:21; Jdg 5:2-4, Jdg 5:20-22; Isa 2:19, Isa 64:3; Jer 10:10 through: Psa 18:44, Psa 22:28, Psa 22:29, Psa 68:30, Psa 81:15 submit themselves: or, yield feigned obedience, Heb. lie, Psa 78:35, Psa 78:36 Geneva 1599 66:3 Say unto God, How terrible [art thou in] thy works! through the greatness of thy power shall thine enemies (b) submit themselves unto thee. (b) As the faithful obey God willingly, so the infidels disguise themselves as obedient out of fear. John Gill 66:3 Say unto God,.... Or, "concerning God" (t), as some; or, "before God", as the Targum; say to him as follows, in psalms and hymns of praise: how terrible art thou in thy works! or "reverend" (u); to be feared and reverenced with a godly fear on account of them; such as the works of nature and providence, which are stupendous and marvellous, fearfully and wonderfully wrought; and especially those of grace and redemption, in which the goodness of Christ is manifest, and for which he is to be feared: unless rather his judgments upon his enemies are here meant; who, though he is a Lamb to his own people, is the Lion of the tribe of Judah to them, whom he will break in pieces as a potter's vessel it may be read, "how terrible", or "tremendous", is everyone of "thy works"; so Aben Ezra, and also Jarchi, who interprets the next clause, through the greatness of thy power, thus, "when thou showest to the world thy power, by the pestilence, or sword, or famine, or lightnings:'' shall thine enemies submit themselves unto thee? in a lying, flattering, and deceitful manner, as the word (w) here used signifies; See Gill on Ps 18:44; or, as the above interpreters, "they shall, through the greatness of fear, confess the lies and transgressions they have committed.'' Tit will be a forced, and not a free, confession and submission; Christ's enemies, whether they will or not, will be obliged to own that he is Lord, to the glory of God the Father, Phil 2:10. (t) "dicite de Deo", Campensis apud Gejerum; and some in Michaelis. (u) "reverendus", Junius & Tremellius. (w) "mentientur", V. L. Musculus, Montanus; "mendaciter se dedunt", Junius & Tremellius, Piscator, Amama. Robert Jamieson, A. R. Fausset and David Brown 66:3 A specimen of the praise. How terrible--(Compare Ps 65:8). submit--(Compare Margin), show a forced subjection (Ps 18:44), produced by terror.
65:465:4: Ամենայն երկիր երկիրպագցեն քեզ, սաղմոս ասասցեն քեզ, եւ սաղմոս ասասցեն անուան քում։ 4 Ողջ աշխարհը պիտի երկրպագի քեզ, սաղմոս պիտի երգի քեզ ու քո անուանը սաղմոս ձօնի»: 4 Ամէն երկիր երկրպագութիւն պիտի ընէ քեզի։Սաղմոս պիտի երգեն քեզի, Սաղմոս պիտի երգեն քու անուանդ։ (Սէլա։) Ամենայն երկիր երկիր պագցեն քեզ, սաղմոս ասասցեն քեզ, եւ սաղմոս ասասցեն անուան քում:^[383]: 65:4: Ամենայն երկիր երկիրպագցեն քեզ, սաղմոս ասասցեն քեզ, եւ սաղմոս ասասցեն անուան քում։ 4 Ողջ աշխարհը պիտի երկրպագի քեզ, սաղմոս պիտի երգի քեզ ու քո անուանը սաղմոս ձօնի»: 4 Ամէն երկիր երկրպագութիւն պիտի ընէ քեզի։Սաղմոս պիտի երգեն քեզի, Սաղմոս պիտի երգեն քու անուանդ։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	65:465:4 Вся земля да поклонится Тебе и поет Тебе, да поет имени Твоему, [Вышний]! 65:4 πᾶσα πας all; every ἡ ο the γῆ γη earth; land προσκυνησάτωσάν προσκυνεω worship σοι σοι you καὶ και and; even ψαλάτωσάν ψαλω you ψαλάτωσαν ψαλω the ὀνόματί ονομα name; notable σου σου of you; your διάψαλμα διαψαλμα interlude; rest 65:4 אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness תִּֽבְחַ֣ר tˈivḥˈar בחר examine וּ û וְ and תְקָרֵב֮ ṯᵊqārēv קרב approach יִשְׁכֹּ֪ן yiškˈōn שׁכן dwell חֲצֵ֫רֶ֥יךָ ḥᵃṣˈērˌeʸḵā חָצֵר court נִ֭שְׂבְּעָה ˈniśbᵊʕā שׂבע be sated בְּ bᵊ בְּ in ט֣וּב ṭˈûv טוּב best בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house קְ֝דֹ֗שׁ ˈqᵊḏˈōš קָדֹושׁ holy הֵיכָלֶֽךָ׃ hêḵālˈeḵā הֵיכָל palace 65:4. omnis terra adoret te et cantet tibi cantet nomini tuo semperLet all the earth adore thee, and sing to thee: let it sing a psalm to thy name. 3. Say unto God, How terrible are thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. All the earth shall worship thee, and shall sing unto thee; they shall sing [to] thy name. Selah: 65:4 Вся земля да поклонится Тебе и поет Тебе, да поет имени Твоему, [Вышний]! 65:4 πᾶσα πας all; every ἡ ο the γῆ γη earth; land προσκυνησάτωσάν προσκυνεω worship σοι σοι you καὶ και and; even ψαλάτωσάν ψαλω you ψαλάτωσαν ψαλω the ὀνόματί ονομα name; notable σου σου of you; your διάψαλμα διαψαλμα interlude; rest 65:4 אַשְׁרֵ֤י׀ ʔašrˈê אֶשֶׁר happiness תִּֽבְחַ֣ר tˈivḥˈar בחר examine וּ û וְ and תְקָרֵב֮ ṯᵊqārēv קרב approach יִשְׁכֹּ֪ן yiškˈōn שׁכן dwell חֲצֵ֫רֶ֥יךָ ḥᵃṣˈērˌeʸḵā חָצֵר court נִ֭שְׂבְּעָה ˈniśbᵊʕā שׂבע be sated בְּ bᵊ בְּ in ט֣וּב ṭˈûv טוּב best בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house קְ֝דֹ֗שׁ ˈqᵊḏˈōš קָדֹושׁ holy הֵיכָלֶֽךָ׃ hêḵālˈeḵā הֵיכָל palace 65:4. omnis terra adoret te et cantet tibi cantet nomini tuo semper Let all the earth adore thee, and sing to thee: let it sing a psalm to thy name. 3. Say unto God, How terrible are thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:4: All the earth - The whole land shall worship thee. There shall no more an idol be found among the tribes of Israel. This was iterally true. After the Babylonish captivity the Israelites never relapsed into idolatry. Selah - Remark it: this is a well attested truth. Albert Barnes: Notes on the Bible - 1834 66:4: All the earth shall worship thee - That is, all the inhabitants of the world will bow down before thee, or render thee homage. The time will come when thy right to reign will be universally acknowledged, or when thou wilt everywhere be adored as the true God. This is in accordance with all the statements in the Bible. See the notes at Psa 22:27; Compare the notes at Isa 45:23; notes at Rom 14:11. And shall sing unto thee - Shall celebrate thy praises. "To thy name." To thee. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:4: Psa 22:27, Psa 65:5, Psa 67:2, Psa 67:3, Psa 96:1, Psa 96:2, Psa 117:1; Isa 2:2-4, Isa 11:9, Isa 42:10-12; Isa 49:22, Isa 49:23; Dan 7:14; Mal 1:11; Rev 15:4 John Gill 66:4 All the earth shall worship thee,.... The Messiah, who is equal with God; the Creator of men; the Redeemer of his people; the Head of the church, and King of saints; their Lord, and therefore to be worshipped; with internal worship, in the exercise of faith, hope, and love; and with external worship, in the word and ordinances, by prayer and praise, public and private. This universal worship, that will be yielded him, will be in the latter day; which shows that this psalm respects those times, when Christ shall be King over all the earth, and his name, worship, and religion, one, Zech 14:9; and shall sing unto thee; the song of Moses and the Lamb, the Lamb's new song, the song of redeeming grace; which none but the redeemed ever can sing aright, Rev_ 14:3; they shall sing to thy name; or, "they shall", or "let them sing thy name" (x); thou shall be the subject of their song; thy person, offices, kingdom, grace, and glory: or they shall sing to the honour of thy name, as in Ps 66:2. Selah; on this word; see Gill on Ps 3:2. (x) "cantent nomen tuum", Gejerus; "cantabunt nomen tuum", Michaelis.
65:565:5: Եկա՛յք եւ տեսէք զգործս Աստուծոյ, որպէս զի ահե՛ղ են խորհրդովք՝ քան զամենայն որդւոց մարդկան[7046]։ [7046] Ոմանք.Ահեղ է... քան զամենայն որդիս մարդկան։ 5 Եկէ՛ք եւ տեսէ՛ք գործերն Աստծու, թէ որքան ահեղ են խորհուրդներով՝ քան գործերը մարդկանց բոլոր որդիների: 5 Եկէ՛ք ու տեսէ՛ք Աստուծոյ ըրածները. Անիկա իր գործովը մարդոց որդիներուն վրայ* ահաւոր է։ Եկայք եւ տեսէք զգործս Աստուծոյ, որպէս զի՛ ահեղ են խորհրդովք քան զամենայն որդւոց մարդկան: 65:5: Եկա՛յք եւ տեսէք զգործս Աստուծոյ, որպէս զի ահե՛ղ են խորհրդովք՝ քան զամենայն որդւոց մարդկան[7046]։ [7046] Ոմանք.Ահեղ է... քան զամենայն որդիս մարդկան։ 5 Եկէ՛ք եւ տեսէ՛ք գործերն Աստծու, թէ որքան ահեղ են խորհուրդներով՝ քան գործերը մարդկանց բոլոր որդիների: 5 Եկէ՛ք ու տեսէ՛ք Աստուծոյ ըրածները. Անիկա իր գործովը մարդոց որդիներուն վրայ* ահաւոր է։ zohrab-1805▾ eastern-1994▾ western am▾	65:565:5 Придите и воззрите на дела Бога, страшного в делах над сынами человеческими. 65:5 δεῦτε δευτε come on καὶ και and; even ἴδετε οραω view; see τὰ ο the ἔργα εργον work τοῦ ο the θεοῦ θεος God φοβερὸς φοβερος fearful; fearsome ἐν εν in βουλαῖς βουλη intent ὑπὲρ υπερ over; for τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 65:5 נֹ֤ורָאֹ֨ות׀ nˈôrāʔˌôṯ ירא fear בְּ bᵊ בְּ in צֶ֣דֶק ṣˈeḏeq צֶדֶק justice תַּ֭עֲנֵנוּ ˈtaʕᵃnēnû ענה answer אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׁעֵ֑נוּ yišʕˈēnû יֵשַׁע help מִבְטָ֥ח mivṭˌāḥ מִבְטָח trust כָּל־ kol- כֹּל whole קַצְוֵי־ qaṣwê- קָצוּ end אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and יָ֣ם yˈom יָם sea רְחֹקִֽים׃ rᵊḥōqˈîm רָחֹוק remote 65:5. venite et videte opera Dei terribilia consilia super filiis hominumCome and see the works of God; who is terrible in his counsels over the sons of men. 4. All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Come and see the works of God: [he is] terrible [in his] doing toward the children of men: 65:5 Придите и воззрите на дела Бога, страшного в делах над сынами человеческими. 65:5 δεῦτε δευτε come on καὶ και and; even ἴδετε οραω view; see τὰ ο the ἔργα εργον work τοῦ ο the θεοῦ θεος God φοβερὸς φοβερος fearful; fearsome ἐν εν in βουλαῖς βουλη intent ὑπὲρ υπερ over; for τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 65:5 נֹ֤ורָאֹ֨ות׀ nˈôrāʔˌôṯ ירא fear בְּ bᵊ בְּ in צֶ֣דֶק ṣˈeḏeq צֶדֶק justice תַּ֭עֲנֵנוּ ˈtaʕᵃnēnû ענה answer אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׁעֵ֑נוּ yišʕˈēnû יֵשַׁע help מִבְטָ֥ח mivṭˌāḥ מִבְטָח trust כָּל־ kol- כֹּל whole קַצְוֵי־ qaṣwê- קָצוּ end אֶ֝֗רֶץ ˈʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and יָ֣ם yˈom יָם sea רְחֹקִֽים׃ rᵊḥōqˈîm רָחֹוק remote 65:5. venite et videte opera Dei terribilia consilia super filiis hominum Come and see the works of God; who is terrible in his counsels over the sons of men. 4. All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. К поклонению и воздаянию хвалы Богу приглашаются "все народы", т. е. и язычники. Последние степень величия Бога и Его всемогущества могли определять не по Его духовному и благодатному воздействию на еврея и еврейский народ, так как такое воздействие, касаясь внутренней стороны жизни человека, может быть как не известно, так и не выразительно для неверующего, а судили по внешним фактам обнаружения Его несокрушимой силы. Поэтому "страшные" дела Господа прежде всего привлекали внимание язычника. Такими же страшными делами полна история еврейского народа, как в прошлом, когда Господь чудесно оказывал ему покровительство в, по-видимому, неизбежной гибели, напр., при выходе из Египта, так и сейчас - в уничтожении войска ассириян. Adam Clarke: Commentary on the Bible - 1831 66:5: Come and see the works of God - Let every man lay God's wonderful dealings with us to heart; and compare our deliverance from Babylon to that of our fathers from Egypt. Albert Barnes: Notes on the Bible - 1834 66:5: Come and see the works of God - See the notes at Psa 46:8, where substantially the same expression occurs. The idea is, "Come and see what God has done and is doing; come and learn from this what he is; and let your hearts in view of all this, be excited to gratitude and praise." The particular reference here is to what God had done in delivering his people from their former bondage in Egypt Psa 66:6; but there is, connected with this, the idea that he actually rules among the nations, and that in his providence he has shown his power to govern and sbdue them. He is terrible in his doing - That is, His acts are suited to inspire awe and veneration. See the notes at Psa 66:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:5: Come: Psa 66:16, Psa 46:8, Psa 111:2, Psa 126:1-3; Num 23:23 terrible: Psa 66:3, Psa 99:3; Eze 1:18 Carl Friedrich Keil and Franz Delitzsch 66:5 Although the summons: Come and see... (borrowed apparently from Ps 46:9), is called forth by contemporary manifestations of God's power, the consequences of which now lie open to view, the rendering of Ps 66:6, "then will we rejoice in Him," is nevertheless unnatural, and, rightly looked at, neither grammar nor the matter requires it. For since שׁם in this passage is equivalent to אז, and the future after אז takes the signification of an aorist; and since the cohortative form of the future can also (e.g., after עד, Ps 73:7, and in clauses having a hypothetical sense) be referred to the past, and does sometimes at least occur where the writer throws himself back into the past (2Kings 22:38), the rendering: Then did we rejoice in Him, cannot be assailed on syntactical grounds. On the "we," cf. Josh 5:1, Chethb, Hos 12:1-14 :54. The church of all ages is a unity, the separate parts being jointly involved in the whole. The church here directs the attention of all the world to the mighty deeds of God at the time of the deliverance from Egypt, viz., the laying of the Red Sea and of Jordan dry, inasmuch as it can say in Ps 66:7, by reason of that which it has experienced ibn the present, that the sovereign power of God is ever the same: its God rules in His victorious might עולם, i.e., not "over the world," because that ought to be בּעולם, but "in eternity" (accusative of duration, as in Ps 89:2., Ps 45:7), and therefore, as in the former days, so also in all time to come. His eyes keep searching watch among the peoples; the rebellious, who struggle agaisnt His yoke and persecute His people, had better not rise, it may go ill with them. The Chethb runs ירימוּ, for which the Ker is ירוּמוּ. The meaning remains the same; הרים can (even without יד, ראשׁ, קרן, Ps 65:5) mean "to practise exaltation," superbire. By means of למו this proud bearing is designated as being egotistical, and as unrestrainedly boastful. Only let them not imagine themselves secure in their arrogance! There is One more exalted, whose eye nothing escapes, and to whose irresistible might whatever is not conformed to His gracious will succumbs. Geneva 1599 66:5 (c) Come and see the works of God: [he is] terrible [in his] doing toward the (d) children of men. (c) He refers to the slothful dullness of man, who is cold in the consideration of God's works. (d) His providence is wonderful in maintaining their estate. John Gill 66:5 Come and see the works of God,.... Of the Messiah, God manifest in the flesh; those divine works which he did when here on earth; his miraculous works, which were proofs of his deity and Messiahship; his preaching the Gospel, in so divine a manner as never man did; his works of obedience to the law, which were pure and perfect; the everlasting righteousness he wrought out for the justification of his people; and the great work of redemption and salvation finished by him, which none but God could ever have effected. This is an invitation to the inhabitants of all lands, where the Gospel should come with power, to take notice of and consider these works of Christ, and the glory of his might, wisdom, and grace in them, in order to engage them to sing his praise; he is terrible in his doing toward the children of men; in his vengeance on the Jews, for disbelieving and rejecting him; in destroying antichrist, and pouring out the vials of his wrath on the antichristian states; and in the everlasting damnation of the wicked. So that as his other works in the former clause design these of grace, this doing of his respects his work, his strange work of judgment on his enemies; on account of which he is terrible to them, and reverenced by his people. Robert Jamieson, A. R. Fausset and David Brown 66:5 The terrible works illustrated in Israel's history (Ex 14:21). By this example let rebels be admonished.
65:665:6: Ո՛ դարձոյց զծովն ՚ի ցամաք, եւ ընդ գետս անցցեն յոտանաւոր։ Անդ ուրախ եղիցուք մեք ՚ի նա[7047], [7047] Ոմանք.Ո՞վ դարձոյց... անցին յոտանաւորք։ 6 Նա էր, որ ծովը ցամաք դարձրեց, եւ մարդիկ ոտքով անցան գետի միջով: 6 Ծովը ցամաքի դարձուց, Գետէն ոտքով անցան։Այն տեղը իրմով ուրախացանք։ Ո դարձոյց զծովն ի ցամաք, եւ ընդ գետս անցցեն յոտանաւոր. անդ ուրախ եղիցուք մեք ի նա: 65:6: Ո՛ դարձոյց զծովն ՚ի ցամաք, եւ ընդ գետս անցցեն յոտանաւոր։ Անդ ուրախ եղիցուք մեք ՚ի նա[7047], [7047] Ոմանք.Ո՞վ դարձոյց... անցին յոտանաւորք։ 6 Նա էր, որ ծովը ցամաք դարձրեց, եւ մարդիկ ոտքով անցան գետի միջով: 6 Ծովը ցամաքի դարձուց, Գետէն ոտքով անցան։Այն տեղը իրմով ուրախացանք։ zohrab-1805▾ eastern-1994▾ western am▾	65:665:6 Он превратил море в сушу; через реку перешли стопами, там веселились мы о Нем. 65:6 ὁ ο the μεταστρέφων μεταστρεφω reverse τὴν ο the θάλασσαν θαλασσα sea εἰς εις into; for ξηράν ξηρος withered; dry ἐν εν in ποταμῷ ποταμος river διελεύσονται διερχομαι pass through; spread ποδί πους foot; pace ἐκεῖ εκει there εὐφρανθησόμεθα ευφραινω celebrate; cheer ἐπ᾿ επι in; on αὐτῷ αυτος he; him 65:6 מֵכִ֣ין mēḵˈîn כון be firm הָרִ֣ים hārˈîm הַר mountain בְּ bᵊ בְּ in כֹחֹ֑ו ḵōḥˈô כֹּחַ strength נֶ֝אְזָ֗ר ˈnezˈār אזר put on בִּ bi בְּ in גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength 65:6. convertit mare in aridam in flumine pertransibunt pede ibi laetabimur in eoWho turneth the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him. 5. Come, and see the works of God; terrible in his doing toward the children of men. He turned the sea into dry [land]: they went through the flood on foot: there did we rejoice in him: 65:6 Он превратил море в сушу; через реку перешли стопами, там веселились мы о Нем. 65:6 ὁ ο the μεταστρέφων μεταστρεφω reverse τὴν ο the θάλασσαν θαλασσα sea εἰς εις into; for ξηράν ξηρος withered; dry ἐν εν in ποταμῷ ποταμος river διελεύσονται διερχομαι pass through; spread ποδί πους foot; pace ἐκεῖ εκει there εὐφρανθησόμεθα ευφραινω celebrate; cheer ἐπ᾿ επι in; on αὐτῷ αυτος he; him 65:6 מֵכִ֣ין mēḵˈîn כון be firm הָרִ֣ים hārˈîm הַר mountain בְּ bᵊ בְּ in כֹחֹ֑ו ḵōḥˈô כֹּחַ strength נֶ֝אְזָ֗ר ˈnezˈār אזר put on בִּ bi בְּ in גְבוּרָֽה׃ ḡᵊvûrˈā גְּבוּרָה strength 65:6. convertit mare in aridam in flumine pertransibunt pede ibi laetabimur in eo Who turneth the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him. 5. Come, and see the works of God; terrible in his doing toward the children of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:6: He turned the sea into dry land - This was a plain miracle: no human art or contrivance could do this. Even in the bed of the waters They did rejoice in him. We have not less cause to praise and be thankful. Albert Barnes: Notes on the Bible - 1834 66:6: He turned the sea into dry land - The Red Sea, when he brought his people out of Egypt, Exo 14:21. This was an illustration of his power, and of his ability to defend and deliver his people. The terror in that case, or that which was "terrible," was the overthrow of their enemies the destruction of the Egyptians in the Red Sea - thus showing that he had power to destroy all the enemies of his people. They went through the flood on foot - literally, "through the river." It is probable that the reference here is to the passage of the river Jordan, when the Israelites were about to pass into the promised land Jos 3:14-17; thus combining the two great acts of divine interposition in favor of his people, and showing his power over streams and floods. There did we rejoice in him - We, as a nation - our fathers - thus rejoiced in God. See Exo. 15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:6: He turned: Psa 78:13, Psa 106:8-10, Psa 104:5-7, Psa 136:13, Psa 136:14; Exo 14:21, Exo 14:22; Isa 63:13, Isa 63:14 they: Jos 3:14, Jos 3:16 there: Psa 106:11, Psa 106:12; exo 15:1-21; Rev 15:2, Rev 15:3 John Gill 66:6 He turned the sea into dry land,.... The Red sea, or sea of Zuph, as the Targum; by causing a strong east wind to blow, which made it dry, so that the children of Israel passed through it on dry ground, Ex 14:21. Or, "he turneth" (y); for though the allusion is to the making the Red sea dry land, when the Israelites passed through it; yet it refers to something to be done in the times of Christ and the Gospel dispensation. So Christ might be said to do this literally, when he walked upon the sea of Galilee as on dry land, and enabled Peter to do so likewise, Mt 14:25; and figuratively, when he makes his people walk through the sea of this world, and the waters of afflictions in it, without overflowing them. He with them, bears them up, and upholds them with his right hand; so that they pass on, as on dry land, till they come safe to the shores of bliss and happiness; they went through the flood on foot; or "river" (z); the river Jordan, as the Targum: for this alludes not to the passage of the Israelites through the sea, but through Jordan, when they entered into the land, of Canaan, Josh 3:17. The words may be rendered, according to Kimchi, "they shall pass through the river on foot;'' the Targum adds, "the children of Israel;'' so the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions. Such things are said in prophecy concerning the people of God in future times; see Is 11:15. So the river Euphrates shall be dried up, to make way for the kings of the east, Rev_ 16:12; there did we rejoice in him; still alluding to the above cases, when Israel passed through the Red sea, and sung praise to God; and went through Jordan, and set up stones of memorial, Ex 15:1. Or "there shall we rejoice in him": so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions; only the latter reads in the singular, "he shall rejoice." The Targum is, "I will lead them to the mountain of his holiness, there shall we rejoice in his word:'' in the essential Word, the Messiah, as the saints do rejoice in him in his house, under his word and ordinances; when they see the salvation wrought out by him, and their interest in it; the righteousness he has brought in, and themselves clothed with it; pardon procured by him, and that applied to them; and when they are favoured with a sight of him, and communion with him; so will they rejoice in him when the marriage of the Lamb is come, and the bride is ready; when antichrist shall be destroyed, and they shall have got the victory over him; then they shall stand on the sea of glass, and there shall they sing the song of Moses and of the Lamb, Rev_ 19:7; and when they shall have come through all their difficulties safely to heaven; there shall they rejoice in Christ, and with him to all eternity. (y) "convertit", V. L. Pagninus, Montanus, &c. (z) "per fluvium", Gejerus. John Wesley 66:6 We - Our nation, or our ancestors, in whose loins we then were.
65:765:7: որ տիրէն զօրութեամբ իւրով յաւիտենից։ Աչք նորա ՚ի հեթանոսս հային, ոյք դառնացուցին զնա մի՛ բարձրասցին յանձինս իւրեանց[7048]։ [7048] Ոմանք ՚ի վերջ տանս նշանակեն՝ Հանգիստ։ 7 Ահա պիտի ցնծանք նրանով, որ յաւէտ տիրում է իր զօրութեամբ: Նրա աչքերը նայում են հեթանոսներին, որոնք դառնացրին իրեն. թող նրանք չպարծենան իրենց հոգում: 7 Իր ուժովը յաւիտեան կը տիրէ. Անոր աչքերը ազգերը կը դիտեն. Ապստամբները իրենց անձերը թող չբարձրացնեն։ (Սէլա։) Որ տիրէն զօրութեամբ իւրով յաւիտենից, աչք նորա ի հեթանոսս հային. ոյք դառնացուցին զնա` մի՛ բարձրասցին յանձինս իւրեանց:^[384]: 65:7: որ տիրէն զօրութեամբ իւրով յաւիտենից։ Աչք նորա ՚ի հեթանոսս հային, ոյք դառնացուցին զնա մի՛ բարձրասցին յանձինս իւրեանց[7048]։ [7048] Ոմանք ՚ի վերջ տանս նշանակեն՝ Հանգիստ։ 7 Ահա պիտի ցնծանք նրանով, որ յաւէտ տիրում է իր զօրութեամբ: Նրա աչքերը նայում են հեթանոսներին, որոնք դառնացրին իրեն. թող նրանք չպարծենան իրենց հոգում: 7 Իր ուժովը յաւիտեան կը տիրէ. Անոր աչքերը ազգերը կը դիտեն. Ապստամբները իրենց անձերը թող չբարձրացնեն։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	65:765:7 Могуществом Своим владычествует Он вечно; очи Его зрят на народы, да не возносятся мятежники. 65:7 τῷ ο the δεσπόζοντι δεσποζω in τῇ ο the δυναστείᾳ δυναστεια he; him τοῦ ο the αἰῶνος αιων age; -ever οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste ἐπιβλέπουσιν επιβλεπω look on οἱ ο the παραπικραίνοντες παραπικραινω exasperate μὴ μη not ὑψούσθωσαν υψοω elevate; lift up ἐν εν in ἑαυτοῖς εαυτου of himself; his own διάψαλμα διαψαλμα interlude; rest 65:7 מַשְׁבִּ֤יחַ׀ mašbˈîₐḥ שׁבח be calm שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar יַ֭מִּים ˈyammîm יָם sea שְׁאֹ֥ון šᵊʔˌôn שָׁאֹון roar גַּלֵּיהֶ֗ם gallêhˈem גַּל wave וַ wa וְ and הֲמֹ֥ון hᵃmˌôn הָמֹון commotion לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people 65:7. qui dominatur in fortitudine sua saeculo oculi eius gentes aspiciunt qui increduli sunt non exaltentur in semet ipsis semperWho by his power ruleth for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves. 6. He turned the sea into dry land: they went through the river on foot: there did we rejoice in him. He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah: 65:7 Могуществом Своим владычествует Он вечно; очи Его зрят на народы, да не возносятся мятежники. 65:7 τῷ ο the δεσπόζοντι δεσποζω in τῇ ο the δυναστείᾳ δυναστεια he; him τοῦ ο the αἰῶνος αιων age; -ever οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπὶ επι in; on τὰ ο the ἔθνη εθνος nation; caste ἐπιβλέπουσιν επιβλεπω look on οἱ ο the παραπικραίνοντες παραπικραινω exasperate μὴ μη not ὑψούσθωσαν υψοω elevate; lift up ἐν εν in ἑαυτοῖς εαυτου of himself; his own διάψαλμα διαψαλμα interlude; rest 65:7 מַשְׁבִּ֤יחַ׀ mašbˈîₐḥ שׁבח be calm שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar יַ֭מִּים ˈyammîm יָם sea שְׁאֹ֥ון šᵊʔˌôn שָׁאֹון roar גַּלֵּיהֶ֗ם gallêhˈem גַּל wave וַ wa וְ and הֲמֹ֥ון hᵃmˌôn הָמֹון commotion לְאֻמִּֽים׃ lᵊʔummˈîm לְאֹם people 65:7. qui dominatur in fortitudine sua saeculo oculi eius gentes aspiciunt qui increduli sunt non exaltentur in semet ipsis semper Who by his power ruleth for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves. 6. He turned the sea into dry land: they went through the river on foot: there did we rejoice in him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Господь вечен, вечна и несокрушима сила Его господства над всеми народами. Adam Clarke: Commentary on the Bible - 1831 66:7: Be ruleth by his power - His omnipotence is employed to support his followers, and cast down his enemies. His eyes behold the nations - He sees what they purpose, what they intend to do; and what they will do, if he restrain them not. Let not the rebellious exalt themselves - They shall not succeed in their designs: they have their own aggrandizement in view, but thou wilt disappoint and cast them down. Selah - Mark this. It is true. Albert Barnes: Notes on the Bible - 1834 66:7: He ruleth by his power for ever - literally, "Ruling by his power foRev_er." The idea is, that he does this constantly; in each age and generation. He never has ceased to rule; he never will. His dominion extends from age to age, and will stretch forward foRev_er. The power which he evinced in delivering his people he retains now, and will retain foRev_er. In that unchanging power, his people may confide; that unchanging power, the wicked should fear. His eyes behold the nations - All nations; all people. He sees all their conduct. They can conceal nothing from him. They should, therefore, stand in awe. The wicked have much to fear from One who sees all that they do, and who has power to crush and destroy them. Compare the notes at Psa 11:4. Let not the rebellious exalt themselves - Be lifted up with pride, or feel secure. They cannot overcome an Almighty God; they cannot escape from his power. The word rebellious here has reference to those who are impatient under the restraints of the law of God, and who are disposed to east off his authority. The admonition is one that may be addressed to all who thus rebel against God, whether they are nations or individuals. Alike they must feel the vengeance of his arm, and fall beneath his power. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:7: ruleth: Psa 62:11; Dan 4:35, Dan 6:26, Dan 6:27; Mat 6:13, Mat 28:18 his eyes: Psa 11:4, Psa 33:13; Ch2 16:9 let: Psa 2:10-12, Psa 52:1-5, Psa 73:3-12, Psa 75:4, Psa 75:5; Exo 18:11; Job 9:4; Isa 10:7-16; Isa 37:28, Isa 37:29; Dan 5:20-28 Geneva 1599 66:7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious (e) exalt themselves. Selah. (e) He proves that God will extend his grace also to the Gentiles, because he punishes among them such as will not obey his calling. John Gill 66:7 He ruleth by his power forever,.... Christ is the Ruler in Israel, King over his holy hill of Zion; who must reign till all enemies are put under his feet. He rules in the kingdom of nature and providence by his power, and does whatsoever he pleases; nor can any stay his hand. He rules in the kingdom of grace, in the hearts of his people, by his efficacious grace; which makes them willing, in the day of his power, to be subject to him; and in the latter day he will take to himself his great power and reign, when he will be King for ever. His kingdom is an everlasting kingdom, it shall never be subverted nor usurped; nor will he in it be succeeded by another; he will reign to the end of the world, throughout the thousand years, with his saints on earth, and then with them in heaven for evermore. The Targum renders it, "over the world;'' over the whole world; for Christ will be King over all the earth in the latter day, Zech 14:9; his eyes behold the nations; the antichristian states. He sees all the idolatry and wickedness committed in them; and his eyes will be as flames of fire to destroy them, when the time is come. The allusion is to God's looking through the pillar of fire and cloud upon the Egyptians in the Red sea, and troubling them, Ex 14:24; let not the rebellious exalt themselves. That are rebels against Christ, would not have him to reign over them; antichrist, who exalts himself above all that is called God, and all his followers. Or, "they shall not exalt themselves" (a): or, as the Targum, "they shall not be exalted in themselves for ever;'' see Rev_ 18:7. Selah; on this word; see Gill on Ps 3:2. (a) "haudquaquam sese exultabunt", Tigurine version, Musculus, & Gejerus. Robert Jamieson, A. R. Fausset and David Brown 66:7 behold the nations--watch their conduct.
65:865:8: Օրհնեցէ՛ք հեթանոսք զԱստուած մեր, լսելի՛ արարէք զձայն օրհնութեան նորա։ 8 Օրհնեցէ՛ք, հեթանոսնե՛ր, մեր Աստծուն եւ լսելի՛ դարձրէք նրա օրհնութեան ձայնը: 8 Ո՛վ ժողովուրդներ, օրհնեցէ՛ք մեր Աստուածը Ու անոր գովութեան ձայնը թող լսուի։ Օրհնեցէք, հեթանոսք, զԱստուած մեր, լսելի արարէք զձայն օրհնութեան նորա: 65:8: Օրհնեցէ՛ք հեթանոսք զԱստուած մեր, լսելի՛ արարէք զձայն օրհնութեան նորա։ 8 Օրհնեցէ՛ք, հեթանոսնե՛ր, մեր Աստծուն եւ լսելի՛ դարձրէք նրա օրհնութեան ձայնը: 8 Ո՛վ ժողովուրդներ, օրհնեցէ՛ք մեր Աստուածը Ու անոր գովութեան ձայնը թող լսուի։ zohrab-1805▾ eastern-1994▾ western am▾	65:865:8 Благословите, народы, Бога нашего и провозгласите хвалу Ему. 65:8 εὐλογεῖτε ευλογεω commend; acclaim ἔθνη εθνος nation; caste τὸν ο the θεὸν θεος God ἡμῶν ημων our καὶ και and; even ἀκουτίσασθε ακουτιζω the φωνὴν φωνη voice; sound τῆς ο the αἰνέσεως αινεσις singing praise αὐτοῦ αυτος he; him 65:8 וַ wa וְ and יִּ֤ירְא֨וּ׀ yyˈîrᵊʔˌû ירא fear יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit קְ֭צָוֹת ˈqṣāwōṯ קְצָת end מֵ mē מִן from אֹותֹתֶ֑יךָ ʔôṯōṯˈeʸḵā אֹות sign מֹ֤וצָֽאֵי־ mˈôṣˈāʔê- מֹוצָא issue בֹ֖קֶר vˌōqer בֹּקֶר morning וָ wā וְ and עֶ֣רֶב ʕˈerev עֶרֶב evening תַּרְנִֽין׃ tarnˈîn רנן cry of joy 65:8. benedicite populi Deo nostro et auditam facite vocem laudis eiusO bless our God, ye Gentiles: and make the voice of his praise to be heard. 7. He ruleth by his might for ever; his eyes observe the nations: let not the rebellious exalt themselves. O bless our God, ye people, and make the voice of his praise to be heard: 65:8 Благословите, народы, Бога нашего и провозгласите хвалу Ему. 65:8 εὐλογεῖτε ευλογεω commend; acclaim ἔθνη εθνος nation; caste τὸν ο the θεὸν θεος God ἡμῶν ημων our καὶ και and; even ἀκουτίσασθε ακουτιζω the φωνὴν φωνη voice; sound τῆς ο the αἰνέσεως αινεσις singing praise αὐτοῦ αυτος he; him 65:8 וַ wa וְ and יִּ֤ירְא֨וּ׀ yyˈîrᵊʔˌû ירא fear יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit קְ֭צָוֹת ˈqṣāwōṯ קְצָת end מֵ mē מִן from אֹותֹתֶ֑יךָ ʔôṯōṯˈeʸḵā אֹות sign מֹ֤וצָֽאֵי־ mˈôṣˈāʔê- מֹוצָא issue בֹ֖קֶר vˌōqer בֹּקֶר morning וָ wā וְ and עֶ֣רֶב ʕˈerev עֶרֶב evening תַּרְנִֽין׃ tarnˈîn רנן cry of joy 65:8. benedicite populi Deo nostro et auditam facite vocem laudis eius O bless our God, ye Gentiles: and make the voice of his praise to be heard. 7. He ruleth by his might for ever; his eyes observe the nations: let not the rebellious exalt themselves. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 O bless our God, ye people, and make the voice of his praise to be heard: 9 Which holdeth our soul in life, and suffereth not our feet to be moved. 10 For thou, O God, hast proved us: thou hast tried us, as silver is tried. 11 Thou broughtest us into the net; thou laidst affliction upon our loins. 12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place. In these verses the psalmist calls upon God's people in a special manner to praise him. Let all lands do it, but Israel's land particularly. Bless our God; bless him as ours, a God in covenant with us, and that takes care of us as his own. Let them make the voice of his praise to be heard (v. 8); for from whom should it be heard but from those who are his peculiar favourites and select attendants? Two things we have reason to bless God for:-- I. Common protection (v. 9): He holdeth our soul in life, that it may not drop away of itself; for, being continually in our hands, it is apt to slip through our fingers. We must own that it is the good providence of God that keeps life and soul together and his visitation that preserves our spirit. He puts our soul in life, so the word is. He that gave us our being, by a constant renewed act upholds us in our being, and his providence is a continued creation. When we are ready to faint and perish he restores our soul, and so puts it, as it were, into a new life, giving new comforts. Non est vivere, sed valere, vita--It is not existence, but happiness, that deserves the name of life. But we are apt to stumble and fall, and are exposed to many destructive accidents, killing disasters as well as killing diseases, and therefore as to these also we are guarded by the divine power. He suffers not our feet to be moved, preventing many unforeseen evils, which we ourselves were not aware of our danger from. To him we owe it that we have not, long ere this, fallen into endless ruin. He will keep the feet of his saints. II. Special deliverance from great distress. Observe, 1. How grievous the distress and danger were, v. 11, 12. What particular trouble of the church this refers to does not appear; it might be the trouble of some private persons or families only. But, whatever it was, they were surprised with it as a bird with a snare, enclosed and entangled in it as a fish in a net; they were pressed down with it, and kept under as with a load upon their loins, v. 11. But they owned the hand of God in it. We are never in the net but God brings us into it, never under affliction but God lays it upon us. Is any thing more dangerous than fire and water? We went through both, that is, afflictions of different kinds; the end of one trouble was the beginning of another; when we had got clear of one sort of dangers we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God's saints, but he has promised, When thou passest through the waters, through the fire, I will be with thee, Isa. xliii. 1. Yet proud and cruel men may be as dangerous as fire and water, and more so. Beware of men, Matt. x. 17. When men rose up against us, that was fire and water, and all that is threatening (Ps. cxxiv. 2, 3, 4), and that was the case here: "Thou hast caused men to ride over our heads, to trample upon us and insult over us, to hector and abuse us, nay, and to make perfect slaves of us; they have said to our souls, Bow down, that we may go over," Isa. li. 23. While it is the pleasure of good princes to rule in the hearts of their subjects it is the pride of tyrants to ride over their heads; yet the afflicted church in this also owns the hand of God: "Thou hast caused them thus to abuse us;" for the most furious oppressor has no power but what is given him from above. 2. How gracious God's design was in bringing them into this distress and danger. See what the meaning of it is (v. 10): Thou, O God! hast proved us, and tried us. Then we are likely to get good by our afflictions, when we look upon them under this notion, for then we may see God's grace and love at the bottom of them and our own honour and benefit in the end of them. By afflictions we are proved as silver in the fire. (1.) That our graces, by being tried, may be made more evident and so we may be approved, as silver, when it is touched and marked sterling, and this will be to our praise at the appearing of Jesus Christ (1 Pet. i. 7) and perhaps in this world. Job's integrity and constancy were manifested by his afflictions. (2.) That our graces, by being exercised, may be made more strong and active, and so we may be improved, as silver when it is refined by the fire and made more clear from its dross; and this will be to our unspeakable advantage, for thus we are made partakers of God's holiness, Heb. xii. 10. Public troubles are for the purifying of the church, Dan. xi. 35; Rev. ii. 10; Deut. viii. 2. 3. How glorious the issue was at last. The troubles of the church will certainly end well; these do so, for (1.) The outlet of the trouble is happy. They are in fire and water, but they get through them: "We went through fire and water, and did not perish in the flames or floods." Whatever the troubles of the saints are, blessed be God, there is a way through them. (2.) The inlet to a better state is much more happy: Thou broughtest us out into a wealthy place, into a well-watered place (so the word is), like the gardens of the Lord, and therefore fruitful. God brings his people into trouble that their comforts afterwards may be the sweeter and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place. Adam Clarke: Commentary on the Bible - 1831 66:8: O bless our God - Who have so much cause as you to sing praises to the Lord? Hear what he has done for you: Albert Barnes: Notes on the Bible - 1834 66:8: O bless our God, ye people - That is, particularly the people of the nation; the Hebrew people. The call here to praise or bless God is on account of some special benefit which had been conferred on them, and which is referred to more particularly in the following verses. It was his gracious interposition in the time of danger, by which they were delivered from their foes, Psa 66:11-12. And make the voice of his praise to be heard - Let it be sounded out afar, that it may be heard abroad. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:8: O bless: Deu 32:43; Rom 15:10, Rom 15:11 make: Psa 66:2, Psa 47:1; Jer 33:11; Rev 5:11-14, Rev 19:1, Rev 19:5, Rev 19:6 Carl Friedrich Keil and Franz Delitzsch 66:8 The character of the event by which the truth has been verified that the God who redeemed Israel out of Egypt still ever possesses and exercises to the full His ancient sovereign power, is seen from this reiterated call to the peoples to share in Israel's Gloria. God has averted the peril of death and overthrow from His people: He has put their soul in life (בּחיּים, like בּישׁע in Ps 12:6), i.e., in the realm of life; He has not abandoned their foot to tottering unto overthrow (mowT the substantive, as in Ps 121:3; cf. the reversed construction in Ps 55:23). For God has cast His people as it were into a smelting-furnace or fining-pot in order to purify and to prove them by suffering; - this is a favourite figure with Isaiah and Jeremiah, but is also found in Zech 13:9; Mal 3:3. Ezek 19:9 is decisive concerning the meaning of מצוּדה, where הביא במצודות signifies "to bring into the holds or prisons;" besides, the figure of the fowling-net (although this is also called מצוּדה as well as מצודה) has no footing here in the context. מצוּדה (vid., Ps 18:3) signifies specula, and that both a natural and an artificial watch-post on a mountain; here it is the mountain-hold or prison of the enemy, as a figure of the total loss of freedom. The laying on of a heavy burden mentioned by the side of it in Ps 66:11 also accords well with this. מוּעקה, a being oppressed, the pressure of a burden, is a Hophal formation, like מטּה, a being spread out, Is 8:8; cf. the similar masculine forms in Ps 69:3; Is 8:13; Is 14:6; Is 29:3. The loins are mentioned because when carrying heavy loads, which one has to stoop down in order to take up, the lower spinal region is called into exercise. אנושׁ is frequently (Ps 9:20., Ps 10:18; Ps 56:2, Is 51:12; 2Chron 14:10) the word used for tyrants as being wretched mortals, perishable creatures, in contrast with their all the more revolting, imperious, and self-deified demeanour. God so ordered it, that "wretched men" rode upon Israel's head. Or is it to be interpreted: He caused them to pass over Israel (cf. Ps 129:3; Is 51:23)? It can scarcely mean this, since it would then be in dorso nostro, which the Latin versions capriciously substitute. The preposition ל instead of על is used with reference to the phrase ישׁב ל: sitting upon Israel's head, God caused them to ride along, so that Israel was not able to raise its head freely, but was most ignominiously wounded in its self-esteem. Fire and water are, as in Is 43:2, a figure of vicissitudes and perils of the most extreme character. Israel was nigh to being burnt up and drowned, but God led it forth לרויה, to an abundant fulness, to abundance and superabundance of prosperity. The lxx, which renders εἰς ἀναψυχήν (Jerome absolutely: in refrigerium), has read לרוחה; Symmachus, εἰς εὐρυχωρίαν, probably reading לרחבה (Ps 119:45; Ps 18:20). Both give a stronger antithesis. But the state of straitness or oppression was indeed also a state of privation. John Gill 66:8 O bless our God, ye people,.... In all countries, that know the Lord and fear him; ascribe blessing, and honour and glory, to Christ our God, on account of his works, actions, perfections, kingdom and power; and because of the destruction of those who are rebels to his government; and make the voice of his praise to be heard; far and near, in psalms, and hymns, and spiritual songs; by shoutings, and loud acclamations of joy; see Rev_ 19:5; where Christ is called our God, and a like exhortation is made as here. Robert Jamieson, A. R. Fausset and David Brown 66:8 Here is, perhaps, cited a case of recent deliverance.
65:965:9: Այն որ ետ զանձն իմ ՚ի կեանս, եւ ո՛չ ետ դողութիւն ոտից իմոց[7049]։ [7049] Ոմանք.Այն որ եդ զան՛՛... ոտից մերոց։ 9 Նա իմ հոգին դարձրեց կեանքին եւ թոյլ չտուեց, որ ոտքերս դողան: 9 Անիկա մեր հոգին կենդանի կը պահէ Ու ոտքերնուս սասանիլ չի տար։ Այն որ ետ զանձն իմ ի կեանս, եւ ոչ ետ դողութիւն ոտից իմոց: 65:9: Այն որ ետ զանձն իմ ՚ի կեանս, եւ ո՛չ ետ դողութիւն ոտից իմոց[7049]։ [7049] Ոմանք.Այն որ եդ զան՛՛... ոտից մերոց։ 9 Նա իմ հոգին դարձրեց կեանքին եւ թոյլ չտուեց, որ ոտքերս դողան: 9 Անիկա մեր հոգին կենդանի կը պահէ Ու ոտքերնուս սասանիլ չի տար։ zohrab-1805▾ eastern-1994▾ western am▾	65:965:9 Он сохранил душе нашей жизнь и ноге нашей не дал поколебаться. 65:9 τοῦ ο the θεμένου τιθημι put; make τὴν ο the ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for ζωὴν ζωη life; vitality καὶ και and; even μὴ μη not δόντος διδωμι give; deposit εἰς εις into; for σάλον σαλος swaying; rocking τοὺς ο the πόδας πους foot; pace μου μου of me; mine 65:9 פָּקַ֥דְתָּ pāqˌaḏtā פקד miss הָ hā הַ the אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth וַ wa וְ and תְּשֹׁ֪קְקֶ֡הָ ttᵊšˈōqᵊqˈehā שׁוק be narrow רַבַּ֬ת rabbˈaṯ רַב much תַּעְשְׁרֶ֗נָּה taʕšᵊrˈennā עשׁר become rich פֶּ֣לֶג pˈeleḡ פֶּלֶג division אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) מָ֣לֵא mˈālē מלא be full מָ֑יִם mˈāyim מַיִם water תָּכִ֥ין tāḵˌîn כון be firm דְּ֝גָנָ֗ם ˈdᵊḡānˈām דָּגָן corn כִּי־ kî- כִּי that כֵ֥ן ḵˌēn כֵּן thus תְּכִינֶֽהָ׃ tᵊḵînˈehā כון be firm 65:9. qui posuit animam nostram in vitam et non dedit in commotione pedes nostrosWho hath set my soul to live: and hath not suffered my feet to be moved: 8. O bless our God, ye peoples, and make the voice of his praise to be heard. Which holdeth our soul in life, and suffereth not our feet to be moved: 65:9 Он сохранил душе нашей жизнь и ноге нашей не дал поколебаться. 65:9 τοῦ ο the θεμένου τιθημι put; make τὴν ο the ψυχήν ψυχη soul μου μου of me; mine εἰς εις into; for ζωὴν ζωη life; vitality καὶ και and; even μὴ μη not δόντος διδωμι give; deposit εἰς εις into; for σάλον σαλος swaying; rocking τοὺς ο the πόδας πους foot; pace μου μου of me; mine 65:9 פָּקַ֥דְתָּ pāqˌaḏtā פקד miss הָ hā הַ the אָ֨רֶץ׀ ʔˌāreṣ אֶרֶץ earth וַ wa וְ and תְּשֹׁ֪קְקֶ֡הָ ttᵊšˈōqᵊqˈehā שׁוק be narrow רַבַּ֬ת rabbˈaṯ רַב much תַּעְשְׁרֶ֗נָּה taʕšᵊrˈennā עשׁר become rich פֶּ֣לֶג pˈeleḡ פֶּלֶג division אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) מָ֣לֵא mˈālē מלא be full מָ֑יִם mˈāyim מַיִם water תָּכִ֥ין tāḵˌîn כון be firm דְּ֝גָנָ֗ם ˈdᵊḡānˈām דָּגָן corn כִּי־ kî- כִּי that כֵ֥ן ḵˌēn כֵּן thus תְּכִינֶֽהָ׃ tᵊḵînˈehā כון be firm 65:9. qui posuit animam nostram in vitam et non dedit in commotione pedes nostros Who hath set my soul to live: and hath not suffered my feet to be moved: 8. O bless our God, ye peoples, and make the voice of his praise to be heard. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:9: Which holdeth our soul in life - Literally, "he who placeth our soul בחיים bachaiyim, in lives." We are preserved alive, have health of body, and feel the life of God in our hearts. And suffereth not her feet to be moved - Keeps us steadfast in his testimonies. We have our life, our liberty, and our religion. O, what hath the Lord wrought for us! "Make, therefore, the voice of his praise to be heard." Let God and man know you are thankful. Albert Barnes: Notes on the Bible - 1834 66:9: Which holdeth our soul in life - Margin, as in Hebrew, putteth. That is, He has put (or placed) us in a state of safety. The word rendered "in life" means literally "among the living." The word soul here is equivalent to us - ourselves; and the idea is, that he keeps us among the living. What is here said of this special deliverance is true of all people at all times, that they owe the fact that they are among the living to the care of God; or, it is because he puts them among the living, or keeps them alive. And suffereth not our feet to be moved - That is, from their firm position of safety. The idea is taken from one who is walking, and who is kept from slipping or falling. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:9: holdeth: Heb. putteth, Psa 22:29; Sa1 25:29; Act 17:28; Col 3:3, Col 3:4 suffereth: Psa 37:23, Psa 37:24, Psa 62:2, Psa 62:6, Psa 94:18, Psa 112:6, Psa 121:3, Psa 125:3; Sa1 2:9 Geneva 1599 66:9 Which (f) holdeth our soul in life, and suffereth not our feet to be moved. (f) He signifies some special benefit that God had showed to his Church of the Jews, in delivering them from some great danger: of which he promises that the Gentiles will also be partakers. John Gill 66:9 Which holdeth our soul in life,.... Or, "putteth our soul in life" (b), or "among the living", which is not to be understood of infusing a living soul in man, nor of the preservation of natural life, which is common to all men; but of appointing and ordaining them unto eternal life, as the Targum; and of procuring it for them by Christ; and of implanting a principle of spiritual life in them, by his Spirit and grace; and of the preservation of the principle of life, that it be not lost; and of giving them a right and title to eternal life, and that itself: all which are a sufficient reason, and powerful argument, to bless our God, and praise his name. It follows: and suffereth not our feet to be moved; that is, not to be greatly moved; or if moved so as to slip and fall, yet not so as to fall finally and totally; see Ps 55:22. (b) "qui posuit", V. L. Pagninus, Musculus, Vatablus; "ponene", Montanus; "qui ponit", Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 66:9 holdeth . . . in life--literally, "putteth our soul in life"; that is, out of danger (Ps 30:3; Ps 49:15). to be moved--(Compare Ps 10:6; Ps 55:22).
65:1065:10: Փորձեցեր զմեզ Աստուած եւ քննեցեր, որպէս եւ քննի՛ արծաթ։ 10 Քննեցիր մեզ, Աստուա՛ծ, ու փորձեցիր, ինչպէս արծաթն է փորձւում: 10 Վասն զի դո՛ւն քննեցիր մեզ, ո՛վ Աստուած. Փորձեցիր մեզ, ինչպէս արծաթը կը փորձուի։ Փորձեցեր զմեզ, Աստուած, եւ քննեցեր, որպէս եւ քննի արծաթ: 65:10: Փորձեցեր զմեզ Աստուած եւ քննեցեր, որպէս եւ քննի՛ արծաթ։ 10 Քննեցիր մեզ, Աստուա՛ծ, ու փորձեցիր, ինչպէս արծաթն է փորձւում: 10 Վասն զի դո՛ւն քննեցիր մեզ, ո՛վ Աստուած. Փորձեցիր մեզ, ինչպէս արծաթը կը փորձուի։ zohrab-1805▾ eastern-1994▾ western am▾	65:1065:10 Ты испытал нас, Боже, переплавил нас, как переплавляют серебро. 65:10 ὅτι οτι since; that ἐδοκίμασας δοκιμαζω assay; assess ἡμᾶς ημας us ὁ ο the θεός θεος God ἐπύρωσας πυροω fire; refine ἡμᾶς ημας us ὡς ως.1 as; how πυροῦται πυροω fire; refine τὸ ο the ἀργύριον αργυριον silver piece; money 65:10 תְּלָמֶ֣יהָ tᵊlāmˈeʸhā תֶּלֶם furrow רַ֭וֵּה ˈrawwē רוה drink נַחֵ֣ת naḥˈēṯ נחת descend גְּדוּדֶ֑יהָ gᵊḏûḏˈeʸhā גְּדוּד clod בִּ bi בְּ in רְבִיבִ֥ים rᵊvîvˌîm רְבִיבִים rain תְּ֝מֹגְגֶ֗נָּה ˈtᵊmōḡᵊḡˈennā מוג faint צִמְחָ֥הּ ṣimḥˌāh צֶמַח sprout תְּבָרֵֽךְ׃ tᵊvārˈēḵ ברך bless 65:10. probasti enim nos Deus igne nos conflasti sicut conflatur argentumFor thou, O God, hast proved us: thou hast tried us by fire, as silver is tried. 9. Which holdeth our soul in life, and suffereth not our feet to be moved. For thou, O God, hast proved us: thou hast tried us, as silver is tried: 65:10 Ты испытал нас, Боже, переплавил нас, как переплавляют серебро. 65:10 ὅτι οτι since; that ἐδοκίμασας δοκιμαζω assay; assess ἡμᾶς ημας us ὁ ο the θεός θεος God ἐπύρωσας πυροω fire; refine ἡμᾶς ημας us ὡς ως.1 as; how πυροῦται πυροω fire; refine τὸ ο the ἀργύριον αργυριον silver piece; money 65:10 תְּלָמֶ֣יהָ tᵊlāmˈeʸhā תֶּלֶם furrow רַ֭וֵּה ˈrawwē רוה drink נַחֵ֣ת naḥˈēṯ נחת descend גְּדוּדֶ֑יהָ gᵊḏûḏˈeʸhā גְּדוּד clod בִּ bi בְּ in רְבִיבִ֥ים rᵊvîvˌîm רְבִיבִים rain תְּ֝מֹגְגֶ֗נָּה ˈtᵊmōḡᵊḡˈennā מוג faint צִמְחָ֥הּ ṣimḥˌāh צֶמַח sprout תְּבָרֵֽךְ׃ tᵊvārˈēḵ ברך bless 65:10. probasti enim nos Deus igne nos conflasti sicut conflatur argentum For thou, O God, hast proved us: thou hast tried us by fire, as silver is tried. 9. Which holdeth our soul in life, and suffereth not our feet to be moved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-12. Описание образное недавней осады Иерусалима ассириянами, когда евреи находились - в "огне" (образ силы бедствий) и в "воде" (символ обилия бедствий), но от всех их Господь избавил. Adam Clarke: Commentary on the Bible - 1831 66:10: For thou, O God, hast proved us - This is a metaphor taken from melting and refining metals; afflictions and trials of various kinds are represented as a furnace where ore is melted, and a crucible where it is refined. And this metaphor is used especially to represent cases where there is doubt concerning the purity of the metal, the quantity of alloy, or even the nature or kind of metal subjected to the trial. So God is said to try the Israelites that he might know what was in them; and whether they would keep his testimonies: and then, according to the issue, his conduct towards them would appear to be founded on reason and justice. Albert Barnes: Notes on the Bible - 1834 66:10: For thou, O God, hast proved us - That is, Thou hast tried us; thou hast tested the reality of our attachment to thee, as silver is tried by the application of fire. God had proved or tried them by bringing calamity upon them to test the reality of their allegiance to him. The nature of the proof or trial is referred to in the following verses. Thou hast tried us, as silver is tried - That is, by being subjected to appropriate tests to ascertain its real nature, and to remove from it imperfections. Compare the notes at Pe1 1:7; notes at Isa 1:25; notes at Isa 48:10; see also Zac 13:9; Mal 3:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:10: hast proved us: Psa 17:3; Deu 8:2, Deu 8:16, Deu 13:3 tried: Pro 17:3; Isa 48:10; Zac 13:9; Pe1 1:6, Pe1 1:7 John Gill 66:10 For thou, O God, hast proved us,.... And by the experiment found them to be true and faithful; to have the truth of grace, and the root of the matter in them; not reprobate silver, or their grace counterfeit grace; but of the right kind, solid and substantial; thou hast tried us as silver is tried; in a furnace, where it is put and melted by the refiner, and purified from the dross that attends it. So the Targum, "thou hast purified us as the silversmith purifieth the silver;'' or tries it by melting and purifying it. Thus the Lord puts his people into the furnace of afflictions, and sits as a refiner and purifier of them; hereby he tries their graces, faith, patience, hope, and love, their principles and their professions; refines their graces, and makes them more bright and illustrious; removes their dross and tin, and reforms their manners; and proves them to be good silver, and approves of them, and esteems them as such, even as his peculiar treasure. From whence it appears, as well as from the following verses, that afflictions are of God; that they are for the good of his people, and not their hurt; like silver they are put into the fire of affliction, not to be destroyed and lost, but to be purged and refined; and that they are not in wrath, but in love: and this, with what follows, may respect the sufferings of the saints under Rome, Pagan and Papal; when Christ's feet, the members of his mystical body, were like unto fine brass, as if they burned in a furnace; when their graces were tried, their works were known, and their persons proved and approved, Rev_ 1:15; see Zech 13:9. John Wesley 66:10 Proved us - As it were in a burning furnace; and with a design to purge out our dross. Robert Jamieson, A. R. Fausset and David Brown 66:10 Out of severe trials, God had brought them to safety (compare Is 48:10; 1Pet 1:7).
65:1165:11: Իջուցեր զմեզ յորոգայթ՝ եդիր նեղութիւն ՚ի թիկունս մեր[7050], [7050] Ոմանք.Եւ եդիր զնեղութիւն։ 11 Մեզ որոգայթի մէջ գցեցիր, նեղութիւն դրիր մեր թիկունքին, 11 Մեզ որոգայթի մէջ մտցուցիր, Ծանր բեռ դրիր մեր կռնակին* վրայ։ Իջուցեր զմեզ յորոգայթ, եդիր նեղութիւն ի թիկունս մեր: 65:11: Իջուցեր զմեզ յորոգայթ՝ եդիր նեղութիւն ՚ի թիկունս մեր[7050], [7050] Ոմանք.Եւ եդիր զնեղութիւն։ 11 Մեզ որոգայթի մէջ գցեցիր, նեղութիւն դրիր մեր թիկունքին, 11 Մեզ որոգայթի մէջ մտցուցիր, Ծանր բեռ դրիր մեր կռնակին* վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	65:1165:11 Ты ввел нас в сеть, положил оковы на чресла наши, 65:11 εἰσήγαγες εισαγω lead in; bring in ἡμᾶς ημας us εἰς εις into; for τὴν ο the παγίδα παγις trap ἔθου τιθημι put; make θλίψεις θλιψις pressure ἐπὶ επι in; on τὸν ο the νῶτον νωτος back ἡμῶν ημων our 65:11 עִ֭טַּרְתָּ ˈʕiṭṭartā עטר surround שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year טֹובָתֶ֑ךָ ṭôvāṯˈeḵā טֹובָה what is good וּ֝ ˈû וְ and מַעְגָּלֶ֗יךָ maʕgālˈeʸḵā מַעְגָּל course יִרְעֲפ֥וּן yirʕᵃfˌûn רעף trickle דָּֽשֶׁן׃ dˈāšen דֶּשֶׁן fatness 65:11. introduxisti nos in obsidione posuisti stridorem in dorso nostroThou hast brought us into a net, thou hast laid afflictions on our back: 10. For thou, O God, hast proved us: thou hast tried us, as silver is tried. Thou broughtest us into the net; thou laidst affliction upon our loins: 65:11 Ты ввел нас в сеть, положил оковы на чресла наши, 65:11 εἰσήγαγες εισαγω lead in; bring in ἡμᾶς ημας us εἰς εις into; for τὴν ο the παγίδα παγις trap ἔθου τιθημι put; make θλίψεις θλιψις pressure ἐπὶ επι in; on τὸν ο the νῶτον νωτος back ἡμῶν ημων our 65:11 עִ֭טַּרְתָּ ˈʕiṭṭartā עטר surround שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year טֹובָתֶ֑ךָ ṭôvāṯˈeḵā טֹובָה what is good וּ֝ ˈû וְ and מַעְגָּלֶ֗יךָ maʕgālˈeʸḵā מַעְגָּל course יִרְעֲפ֥וּן yirʕᵃfˌûn רעף trickle דָּֽשֶׁן׃ dˈāšen דֶּשֶׁן fatness 65:11. introduxisti nos in obsidione posuisti stridorem in dorso nostro Thou hast brought us into a net, thou hast laid afflictions on our back: 10. For thou, O God, hast proved us: thou hast tried us, as silver is tried. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:11: Thou broughtest us into the net - This refers well to the case of the Israelites, when, in their departure from Egypt, pursued by the Egyptians, having the Red Sea before them, and no method of escape, Pharaoh said, "The wilderness hath shut them in, - they are entangled;" comparing their state to that of a wild beast in a net. Affliction upon our loins - Perhaps this alludes to that sharp pain in the back and loins which is generally felt on the apprehension of sudden and destructive danger. Albert Barnes: Notes on the Bible - 1834 66:11: Thou broughtest us into the net - That is, Thou hast suffered or permitted us to be brought into the net; thou hast suffered us to be taken captive, as beasts are caught in a snare. See the notes at Psa 9:15. The allusion here is to the efforts made by their enemies to take them, as hunters lay gins, or spread nets, to capture wild beasts. The idea here is, that those enemies had been successful; God had suffered them to fall into their hands. If we suppose this psalm to have been composed on the return from the Babylonian captivity, the propriety of this language will be apparent, for it well describes the fact that the nation had been subdued by the Babylonians, and had been led captive into a distant land. Compare Lam 1:13. Thou laidst affliction upon our loins - The loins are mentioned as the seat of strength (compare Deu 33:11; Kg1 12:10; Job 40:16).; and the idea here is, that he had put their strength to the test; he had tried them to see how much they could bear; he had made the test effectual by applying it to the part which was able to bear most. The idea is, that he had called them to endure as much as they were able to endure. He had tried them to the utmost. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:11: broughtest: Job 19:6; Lam 1:13, Lam 3:2-66; Hos 7:12; Mat 6:13 upon: Deu 33:11 Geneva 1599 66:11 Thou broughtest us into the (g) net; thou laidst affliction upon our loins. (g) The condition of the Church is here described, which is to be led by God's providence into troubles, to be subject under tyrants, and to enter into many dangers. John Gill 66:11 Thou broughtest us into the net,.... That is, suffered them to be taken in the net of wicked men, which they laid and spread for them; whereby they were drawn either into bad principles or bad practices, or into ruinous circumstances; though the Lord does not leave his own people there, but breaks the net or snare, sooner or later, and they escape; see Ps 9:15. Jarchi interprets it of a strait place, as in a prison; and which has often been literally true of the people of God, into which, though they have been cast by Satan, or by men instigated by him, yet, because permitted by the Lord, it is ascribed to him, Rev_ 2:10; thou laidst affliction upon our loins: the Targum renders it "a chain": the word signifies anything that is binding and pressing; it seems to be a metaphor taken from the binding of burdens upon the backs of any creatures. Afflictions often lie heavy upon the saints, are very close upon them, and press them sore, even, as they sometimes think, beyond measure; though the Lord supports them, and will not suffer them to sink under them. John Wesley 66:11 Net - Which our enemies laid for us. Robert Jamieson, A. R. Fausset and David Brown 66:11 affliction--literally, "pressure," or, as in Ps 55:3, "oppression," which, laid on the loins--the seat of strength (Deut 33:11), enfeebles the frame.
65:1265:12: եւ անցուցեր զմարդիկ ՚ի վերայ գլխոց մերոց։ Անցաք մեք ընդ հուր եւ ընդ ջուր, եւ հաներ զմեզ ՚ի հանգիստ։ 12 եւ մարդկանց անցկացրիր մեր գլխի վրայով: Մենք անցանք հրի ու ջրի միջով, բայց դու մեզ անդորր տուիր: 12 Մեր գլուխներուն վրայ մարդիկ հեծցուցիր. Կրակը ու ջուրը մտանք, Սակայն մեզ առատութեան տեղը հանեցիր։ Անցուցեր զմարդիկ ի վերայ գլխոց մերոց. անցաք մեք ընդ հուր եւ ընդ ջուր, եւ հաներ զմեզ ի հանգիստ: 65:12: եւ անցուցեր զմարդիկ ՚ի վերայ գլխոց մերոց։ Անցաք մեք ընդ հուր եւ ընդ ջուր, եւ հաներ զմեզ ՚ի հանգիստ։ 12 եւ մարդկանց անցկացրիր մեր գլխի վրայով: Մենք անցանք հրի ու ջրի միջով, բայց դու մեզ անդորր տուիր: 12 Մեր գլուխներուն վրայ մարդիկ հեծցուցիր. Կրակը ու ջուրը մտանք, Սակայն մեզ առատութեան տեղը հանեցիր։ zohrab-1805▾ eastern-1994▾ western am▾	65:1265:12 посадил человека на главу нашу. Мы вошли в огонь и в воду, и Ты вывел нас на свободу. 65:12 ἐπεβίβασας επιβιβαζω pull on; put on ἀνθρώπους ανθρωπος person; human ἐπὶ επι in; on τὰς ο the κεφαλὰς κεφαλη head; top ἡμῶν ημων our διήλθομεν διερχομαι pass through; spread διὰ δια through; because of πυρὸς πυρος and; even ὕδατος υδωρ water καὶ και and; even ἐξήγαγες εξαγω lead out; bring out ἡμᾶς ημας us εἰς εις into; for ἀναψυχήν αναψυχη cooling; refreshing: relief 65:12 יִ֭רְעֲפוּ ˈyirʕᵃfû רעף trickle נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture מִדְבָּ֑ר miḏbˈār מִדְבָּר desert וְ֝ ˈw וְ and גִ֗יל ḡˈîl גִּיל rejoicing גְּבָעֹ֥ות gᵊvāʕˌôṯ גִּבְעָה hill תַּחְגֹּֽרְנָה׃ taḥgˈōrᵊnā חגר gird 65:12. inposuisti homines super caput nostrum transivimus per ignem et aquam et eduxisti nos in refrigeriumThou hast set men over our heads. We have passed through fire and water, and thou hast brought us out into a refreshment. 11. Thou broughtest us into the net; thou layedst a sore burden upon our loins. Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy: 65:12 посадил человека на главу нашу. Мы вошли в огонь и в воду, и Ты вывел нас на свободу. 65:12 ἐπεβίβασας επιβιβαζω pull on; put on ἀνθρώπους ανθρωπος person; human ἐπὶ επι in; on τὰς ο the κεφαλὰς κεφαλη head; top ἡμῶν ημων our διήλθομεν διερχομαι pass through; spread διὰ δια through; because of πυρὸς πυρος and; even ὕδατος υδωρ water καὶ και and; even ἐξήγαγες εξαγω lead out; bring out ἡμᾶς ημας us εἰς εις into; for ἀναψυχήν αναψυχη cooling; refreshing: relief 65:12 יִ֭רְעֲפוּ ˈyirʕᵃfû רעף trickle נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture מִדְבָּ֑ר miḏbˈār מִדְבָּר desert וְ֝ ˈw וְ and גִ֗יל ḡˈîl גִּיל rejoicing גְּבָעֹ֥ות gᵊvāʕˌôṯ גִּבְעָה hill תַּחְגֹּֽרְנָה׃ taḥgˈōrᵊnā חגר gird 65:12. inposuisti homines super caput nostrum transivimus per ignem et aquam et eduxisti nos in refrigerium Thou hast set men over our heads. We have passed through fire and water, and thou hast brought us out into a refreshment. 11. Thou broughtest us into the net; thou layedst a sore burden upon our loins. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:12: Thou hast caused men to ride over our heads - Thou hast permitted us to fall under the dominion of our enemies; who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under the horses' feet. We went through fire and through water - Through afflictions of the most torturing and overwhelming nature. To represent such, the metaphors of fire and water are often used in Scripture. The old Psalter considers these trials as a proof of the uprightness of those who were tried - We passid thrugh fire and watir: that is, thurgh wa and wele, as a man that leves noght his waye for hete na for kald, for dry na for wette; and thou out lede us fra tribulacyon intill koling (cooling) that is, in till endles riste, that we hope to hafe after this travell. Wealthy place - Well watered place, to wit, the land of Judea. Albert Barnes: Notes on the Bible - 1834 66:12: Thou hast caused men to ride over our heads - This refers evidently to some national subjection or conquest - most probably to their having been subdued by the Babylonians. Professor Alexander renders this, "Thou hast caused men to ride at our head," as if leading them forth as captives in war. The most probable meaning, however, is that they had been subdued, as if on a field of battle, and as if their conquerors had ridden over them when prostrate on the ground. Compare the notes at Psa 44:5, and the notes at Isa 51:23. We went through fire and through water - This is designed to represent the nature of their trials. It was as if they had been made to pass through burning flames and raging floods. Compare the notes at Isa 43:2. Instead of passing through the seas and rivers when the waters had been turned back, and when a dry and safe path was made for them, as was the ease with their fathers Psa 66:6, they had been compelled to breast the flood itself; and yet, notwithstanding this, God had brought them into a place of safety. In either way, by parting the floods, or by conducting his people through them, as shall seem best pleasing to him, God can conduct his people safely, and deliver them from danger. The power, the protecting care, the love, and the faithfulness of God are shown with equal clearness whether he divides the flood and causes his people to march through as on dry land, or whether he suffers the flood to rage and heave around them while he conducts his chosen people safely through. But there broughtest us out into a wealthy place - Margin, moist. Professor Alexander, overfIow, abundance. Vulgate, info a place of refreshment - refrigerium. The Septuagint, εἰς ἀναψυχήν eis anapsuchē n. Luther, Thou hast led us forth and quickened us. DeWette, zum Ueberflusse - "to overflowing, or abundance." The Hebrew word - רויה Rev_â yâ h - means properly "abundant drink," "abundance." It occurs only here and in Psa 23:5, where it is rendered "runneth over." See the notes at that place. The proper idea here is, that he had brought them into a land where there was plenty of water - as emblematic of abundance in general. He had led them to a place where there were ample rivers, springs, and streams, producing fertility and abundance. This would be the language of the people after their return from exile, and when they were permitted again to re-visit their native land - a land always characterized as a land of plenty. See Deu 8:7; compare Exo 3:8; Lev 20:24; Num 13:27. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:12: caused: Psa 129:1-3; Isa 51:23 through: Isa 43:1, Isa 43:2; Act 14:22; Th1 3:3, Th1 3:4 but thou: Psa 33:19, Psa 40:2, Psa 40:3; Job 36:16; Luk 16:25; Jam 5:11; Rev 7:14-17 wealthy: Heb. moist, Psa 107:35-37; Isa 35:6, Isa 35:7 John Gill 66:12 Thou hast caused men to ride over our heads,.... Jarchi and Kimchi interpret it of the kings and nations of the world ruling over Israel; and may very well design the Heathen powers and antichristian states tyrannizing over Christian people. The word in the original text is singular, "a man" (c), a frail mortal man; and may be understood of the man of sin and son of perdition; who rides upon the heads of men, exalts himself above all that is called God, and has exercised dominion over the saints in a most lawless and tyrannical manner. Vitringa, on Is 43:2 interprets it of Antiochus Epiphanes, who was a type of antichrist, and supposes the following clause to refer to the persecution of the church in his time. The Targum renders it, "a lord of rebuke"; that is, either one worthy of rebuke, as antichrist is; or one that gives rebukes, delivers out anathemas and excommunications, as he does: though some translate the words of the Targum, "lords of usury", or "usurers"; a title not unfit for the creatures of antichrist; we went through fire and through water; through afflictions, compared to fire and water; through fiery trials and overwhelming providences, though not destroyed by them, because the Lord was with them; see Is 43:2; therefore they are said to go through them, not to abide in them; nor to sink under them, and perish by them: they went cheerfully through them for Christ's sake, even the greatest hardships and difficulties, which this phrase may be expressive of. It may have a particular reference to the sufferings of the saints in Gospel times; to the burning of the martyrs with fire and faggot, who, like Elijah, went up to heaven in a fiery chariot; and to the flood of waters cast out after the woman, the church, by the dragon; see Rev_ 1:15; but thou broughtest us out into a wealthy place; the Targum is, into largeness; or into a large place; see Ps 18:19. This may intend either the state of the church upon the Reformation, or rather as it will be in the latter day glory; when there will be a large spread of the Gospel, and of the interest of Christ, everywhere; when the church will be enlarged with converts, and the members of it with the gifts and graces of the Spirit; and which will be a state of great liberty and freedom in the worship of God, both inward and outward. The Septuagint version renders it, "into refreshment": so the Tigurine version, and Piscator; as those times will be times of refreshing from the presence of the Lord, which will be everywhere among his people, in his word and ordinances, and to a great degree; see Acts 3:19. The Arabic version, "unto rest"; from adversity, from persecution; for, after this state takes place, there will be no more persecution; no more fines, imprisonment, racks, and torturing deaths, for the sake of Christ and his Gospel. The word used signifies a well watered place (d) or land; such as was the land of Canaan, Deut 8:7; and such will be the state of the church in the latter day: the Spirit will be poured down like floods of water upon the dry ground; the doctrines of the Gospel will drop as the rain, and as showers upon the grass: the ordinances of it will be as green pastures beside the still waters; and every believer will be as a watered garden, whose springs fail not; it will be a time of great plenty and prosperity in spiritual things. Ainsworth renders it, "to an abundant place"; so Gejerus: a place abounding with all good things: a "wealthy" one, as we translate it. And even in a literal sense this will be the wealthy time of the church; when kings shall come into it, and bring their riches and honour there, and use them for the good of it, Is 49:23; and then also will the saints be enriched with every gift, and be rich in grace and in all good works. (c) "hominem", Pagninus, Montanus. (d) "ad irrignam", Pagninus, Montanus. John Wesley 66:12 To ride - To use us like slaves. Robert Jamieson, A. R. Fausset and David Brown 66:12 men to ride over our heads--made us to pass. through fire, &c.--figures describing prostration and critical dangers (compare Is 43:2; Ezek 36:12). wealthy--literally, "overflowing," or, "irrigated," and hence fertile.
65:1365:13: Մտից ՚ի տուն քո պատարագօք. տաց քեզ զուխտս իմ[7051][7051] Ոմանք.Մտից ես ՚ի տուն։ 13 Զոհաբերութիւններով պիտի մտնեմ տունը քո եւ քեզ պիտի հատուցեմ իմ ուխտերը, 13 Ողջակէզներով պիտի մտնեմ քու տունդ, Պիտի կատարեմ իմ ուխտերս Մտից ի տուն քո պատարագօք, տաց քեզ զուխտս իմ զոր խոստացան քեզ շրթունք իմ: 65:13: Մտից ՚ի տուն քո պատարագօք. տաց քեզ զուխտս իմ[7051] [7051] Ոմանք.Մտից ես ՚ի տուն։ 13 Զոհաբերութիւններով պիտի մտնեմ տունը քո եւ քեզ պիտի հատուցեմ իմ ուխտերը, 13 Ողջակէզներով պիտի մտնեմ քու տունդ, Պիտի կատարեմ իմ ուխտերս zohrab-1805▾ eastern-1994▾ western am▾	65:1365:13 Войду в дом Твой со всесожжениями, воздам Тебе обеты мои, 65:13 εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your ἐν εν in ὁλοκαυτώμασιν ολοκαυτωμα whole offering ἀποδώσω αποδιδωμι render; surrender σοι σοι you τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine 65:13 לָבְשׁ֬וּ lāvᵊšˈû לבשׁ cloth כָרִ֨ים׀ ḵārˌîm כַּר pasture הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle וַ wa וְ and עֲמָקִ֥ים ʕᵃmāqˌîm עֵמֶק valley יַֽעַטְפוּ־ yˈaʕaṭᵊfû- עטף turn aside בָ֑ר vˈār בַּר grain יִ֝תְרֹועֲע֗וּ ˈyiṯrôʕᵃʕˈû רוע shout אַף־ ʔaf- אַף even יָשִֽׁירוּ׃ yāšˈîrû שׁיר sing 65:13. ingrediar domum tuam in holocaustis reddam tibi vota meaI will go into thy house with burnt offerings: I will pay thee my vows, 12. Thou hast caused men to ride over our heads; we went through fire and through water; but thou broughtest us out into a wealthy place. I will go into thy house with burnt offerings: I will pay thee my vows: 65:13 Войду в дом Твой со всесожжениями, воздам Тебе обеты мои, 65:13 εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your ἐν εν in ὁλοκαυτώμασιν ολοκαυτωμα whole offering ἀποδώσω αποδιδωμι render; surrender σοι σοι you τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine 65:13 לָבְשׁ֬וּ lāvᵊšˈû לבשׁ cloth כָרִ֨ים׀ ḵārˌîm כַּר pasture הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle וַ wa וְ and עֲמָקִ֥ים ʕᵃmāqˌîm עֵמֶק valley יַֽעַטְפוּ־ yˈaʕaṭᵊfû- עטף turn aside בָ֑ר vˈār בַּר grain יִ֝תְרֹועֲע֗וּ ˈyiṯrôʕᵃʕˈû רוע shout אַף־ ʔaf- אַף even יָשִֽׁירוּ׃ yāšˈîrû שׁיר sing 65:13. ingrediar domum tuam in holocaustis reddam tibi vota mea I will go into thy house with burnt offerings: I will pay thee my vows, 12. Thou hast caused men to ride over our heads; we went through fire and through water; but thou broughtest us out into a wealthy place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 13 I will go into thy house with burnt offerings: I will pay thee my vows, 14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble. 15 I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah. 16 Come and hear, all ye that fear God, and I will declare what he hath done for my soul. 17 I cried unto him with my mouth, and he was extolled with my tongue. 18 If I regard iniquity in my heart, the Lord will not hear me: 19 But verily God hath heard me; he hath attended to the voice of my prayer. 20 Blessed be God, which hath not turned away my prayer, nor his mercy from me. The psalmist, having before stirred up all people, and all God's people in particular, to bless the Lord, here stirs up himself and engages himself to do it. I. In his devotions to his God, v. 13-15. He had called upon others to sing God's praises and to make a joyful noise with them; but, for himself, his resolutions go further, and he will praise God, 1. By costly sacrifices, which, under the law, were offered to the honour of God. All people had not wherewithal to offer these sacrifices, or wanted zeal to be at such an expense in praising God; but David, for his part, being able, is as willing, in this chargeable way to pay his homage to God (v. 13): I will go into thy house with burnt-offerings. His sacrifices should be public, in the place which God had chosen: "I will go into thy house with them." Christ is our temple, to whom we must bring our spiritual gifts, and by whom they are sanctified. They should be the best of the king--burnt-sacrifices, which were wholly consumed upon the altar, to the honour of God, and of which the offerer had no share; and burnt-sacrifices of fatlings, not the lame or the lean, but the best fed, and such as would be most acceptable at his own table. God, who is the best, must be served with the best we have. The feast God makes for us is a feast of fat things, full of marrow (Isa. xxv. 6), and such sacrifices should we bring to him. He will offer bullocks with goats, so liberal will he be in his return of praise, and not strait-handed: he would not offer that which cost him nothing, but that which cost him a great deal. And this with the incense of rams, that is, with the fat of rams, which being burnt upon the altar, the smoke of it would ascend like the smoke of incense. Or rams with incense. The incense typifies Christ's intercession, without which the fattest of our sacrifices will not be accepted. 2. By a conscientious performance of his vows. We do not acceptably praise God for our deliverance out of trouble unless we make conscience of paying the vows we made when we were in trouble. This was the psalmist's resolution (v. 13, 14), I will pay thee my vows, which my lips have uttered when I was in trouble. Note, (1.) It is very common, and very commendable, when we are under the pressure of any affliction, or in the pursuit of any mercy, to make vows, and solemnly to speak them before the Lord, to bind ourselves out from sin and bind ourselves more closely to our duty; not as if this were an equivalent, or valuable consideration, for the favour of God, but a qualification for receiving the tokens of that favour. (2.) The vows which we made when we were in trouble must not be forgotten when the trouble is over, but be carefully performed, for better it is not to vow than to vow and not pay. II. In his declarations to his friends, v. 16. He calls together a congregation of good people to hear his thankful narrative of God's favours to him: "Come and hear, all you that fear God, for, 1. You will join with me in my praises and help me in giving thanks." And we should be as desirous of the assistance of those that fear God in returning thanks for the mercies we have received as in praying for those we want. 2. "You will be edified and encouraged by that which I have to say. The humble shall hear of it and be glad, Ps. xxxiv. 2. Those that fear thee will be glad when they see me (Ps. cxix. 74), and therefore let me have their company, and I will declare to them, not to vain carnal people that will banter it and make a jest of it" (pearls are not to be cast before swine); "but to those that fear God, and will make a good use of it, I will declare what God has done for my soul," not in pride and vain-glory, that he might be thought more a favourite of heaven than other people, but for the honour of God, to which we owe this as a just debt, and for the edification of others. Note, God's people should communicate their experiences to each other. We should take all occasions to tell one another of the great and kind things which God has done for us, especially which he has done for our souls, the spiritual blessings with which he has blessed us in heavenly things; these we should be most affected with ourselves, and therefore with these we should be desirous to affect others. Now what was it that God had done for his soul? (1.) He had wrought in him a love to the duty of prayer, and had by his grace enlarged his heart in that duty (v. 17): I cried unto him with my mouth. But if God, among other things done for our souls, had not given us the Spirit of adoption, teaching and enabling us to cry, Abba, Father, we should never have done it. That God has given us leave to pray, a command to pray, encouragements to pray, and (to crown all) a heart to pray, is what we have reason to mention with thankfulness to his praise; and the more if, when we cried to him with our mouth, he was extolled with our tongue, that is, if we were enabled by faith and hope to give glory to him when we were seeking for mercy and grace from him, and to praise him for mercy in prospect though not yet in possession. By crying to him we do indeed extol him. He is pleased to reckon himself honoured by the humble believing prayers of the upright, and this is a great thing which he has done for our souls, that he has been pleased so far to unite interests with us that, in seeking our own welfare, we seek his glory. His exaltation was under my tongue (so it may be read); that is, I was considering in my mind how I might exalt and magnify his name. When prayers are in our mouths praises must be in our hearts. (2.) He had wrought in him a dread of sin as an enemy to prayer (v. 18): If I regard iniquity in my heart, I know very well the Lord will not hear me. The Jewish writers, some of them that have the leaven of the Pharisees, which is hypocrisy, put a very corrupt gloss upon these words: If I regard iniquity in my heart, that is (say they), If I allow myself only in heart-sins, and iniquity does not break out in my words and actions, God will not hear me, that is, he will not be offended with me, will take no notice of it, so as to lay it to my charge; as if heart-sins were no sins in God's account. The falsehood of this our Saviour has shown in his spiritual exposition of the law, Matt. v. But the sense of this place is plain: If I regard iniquity in my heart, that is, "If I have favourable thoughts of it, if I love it, indulge it, and allow myself in it, if I treat it as a friend and bid it welcome, make provision for it and am loth to part with it, if I roll it under my tongue as a sweet morsel, though it be but a heart sin that is thus countenanced and made much of, if I delight in it after the inward man, God will not hear my prayer, will not accept it, nor be pleased with it, nor can I expect an answer of peace to it." Note, Iniquity, regarded in the heart, will certainly spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination to the Lord. Those that continue in love and league with sin have no interest either in the promise or in the Mediator, and therefore cannot expect to speed in prayer. (3.) He had graciously granted him an answer of peace to his prayers (v. 19): "But verily God has heard me; though, being conscious to myself of much amiss in me, I began to fear that my prayers would be rejected, yet, to my comfort, I found that God was pleased to regard them." This God did for his soul, by answering his prayer, he gave him a token of his favour and an evidence that he had wrought a good work in him. And therefore he concludes (v. 20), Blessed be God. The two foregoing verses are the major and minor propositions of a syllogism: If I regard iniquity in my heart, God will not hear my prayer; that is the proposition: but verily God has heard me; that is the assumption, from which he might have rationally inferred, "Therefore I do not regard iniquity in my heart;" but, instead of taking the comfort to himself, he gives the praise to God: Blessed be God. Whatever are the premises, God's glory must always be the conclusion. God has heard me, and therefore blessed be God. Note, What we win by prayer we must wear with praise. Mercies in answer to prayer do, in a special manner, oblige us to be thankful. He has not turned away my prayer, nor his mercy. Lest it should be thought that the deliverance was granted for the sake of some worthiness in his prayer, he ascribes it to God's mercy. This he adds by way of correction: "It was not my prayer that fetched the deliverance, but his mercy that sent it." Therefore God does not turn away our prayer, because he does not turn away his own mercy, for that is the foundation of our hopes and the fountain of our comforts, and therefore ought to be the matter of our praises. Adam Clarke: Commentary on the Bible - 1831 66:13: I will go into thy house with burnt-offerings - Now that thou hast restored us to our own land, and established us in it, we will establish thy worship, and offer all the various kinds of sacrifices required by thy law. I will pay thee my vows - We often vowed, if thou wouldst deliver us from our bondage, to worship and serve thee alone: now thou hast heard our prayers, and hast delivered us; therefore will we fulfill our engagements to thee. The old Psalter gives this a pious turn: - I sall yelde till the my woues, that is, the vowes of louying (praising) the; whilk vowes my lipes divisid sayand, that I am noght, and thou arte all: and I hafe nede of the, noght thou of me. This is a right distinction - It is certainly a good distinction, and it is strictly true. The allsufficient God needs not his creatures. Albert Barnes: Notes on the Bible - 1834 66:13: I will go into thy house with burnt-offeriings - To thy temple - the place of worship. This is language designed to represent the feelings and the purpose of the people. If the psalm was composed on occasion of the return from the Babylonian captivity, it means that, as their first act, the people would go to the house of God, and acknowledge his goodness to them, and render him praise. On the word burnt-offerings, see the notes at Isa 1:11. I will pay thee my vows - I will keep the solemn promises which I had made; that is, the promises which the people had made in the long period of their captivity. On the word vows, see the notes at Psa 22:25. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:13: go into: Psa 51:18, Psa 51:19, Psa 100:4, Psa 118:19, Psa 118:27; Deu 12:11, Deu 12:12; Heb 13:15 pay: Psa 22:25, Psa 56:12, Psa 116:14, Psa 116:17-19; Ecc 5:4; Jon 2:9; Nah 1:15 Carl Friedrich Keil and Franz Delitzsch 66:13 From this point onwards the poet himself speaks, but, as the diversity and the kind of the sacrifices show, as being a member of the community at large. The עולות stand first, the girts of adoring homage; בּ is the Beth of the accompaniment, as in Lev 16:3; 1Kings 1:24, cf. Heb 9:25. "My vows" refer more especially to פּצה פּה ׃שׁלמי נדר also occurs elsewhere of the involuntary vowing to do extraordinary things urged from one by great distress (Judg 11:35). אשׁר is an accusative of the object relating to the vows, quae aperuerunt = aperiendo nuncupaverunt labia mea (Geier). In Ps 66:15 עשׂה, used directly (like the Aramaic and Phoenician עבד) in the signification "to sacrifice" (Ex 29:36-41, and frequently), alternates with העלה, the synonym of הקטיר. The sacrifices to be presented are enumerated. מיחים (incorrect for מחים) are marrowy, fat lambs; lambs and bullocks (בּקר) have the most universal appropriation among the animals that were fit for sacrifices. The ram (איל), on the contrary, is the animal for the whole burnt-offering of the high priest, of the princes of the tribes, and of the people; and appears also as the animal for the shelamim only in connection with the shelamim of Aaron, of the people, of the princes of the tribes, and, in Num 6:14, of the Nazarite. The younger he-goat (עתּוּד) is never mentioned as an animal for the whole burnt-offering; but, indeed, as an animal for the shelamim of the princes of the tribes in Num. 7. It is, therefore, probable that the shelamim which were to be offered in close connection with the whole burnt-offerings are introduced by עם, so that קטרת signifies the fat portions of the shelamim upon the altar smoking in the fire. The mention of "rams" renders it necessary that we should regard the poet as here comprehending himself among the people when he speaks thus. Geneva 1599 66:13 I will go into thy (h) house with burnt offerings: I will pay thee my vows, (h) The duty of the faithful is here described, who are never mindful to render God praise for his benefits. John Gill 66:13 I will go into thy house with burnt offerings,.... The psalmist here represents the saints and faithful in those times, who being delivered out of all their troubles, and brought into a large, free, plentiful, and comfortable condition, will come together into the place of public worship, and there unite in their sacrifices of praise to God; will come and present themselves as a whole burnt offering to the Lord; will come with hearts inflamed with love to God and one another, which is more than all whole burnt offerings and sacrifices, Mk 12:33; I will pay thee my vows; thanksgivings promised in time of distress, as follows; see Ps 50:14. Robert Jamieson, A. R. Fausset and David Brown 66:13 These full and varied offerings constitute the payment of vows (Lev 22:18-23).
65:1465:14: զոր խոստացան քեզ շրթունք իմ, զոր բերան իմ խօսեցաւ ՚ի նեղութեան։ 14 որ խոստացան քեզ իմ շրթունքները, եւ բերանն իմ խօսեց նեղութեան մէջ: 14 Որոնք շրթունքներս խոստացան Ու նեղութեանս մէջ բերանս խօսեցաւ։ զոր բերան իմ խօսեցաւ ի նեղութեան: 65:14: զոր խոստացան քեզ շրթունք իմ, զոր բերան իմ խօսեցաւ ՚ի նեղութեան։ 14 որ խոստացան քեզ իմ շրթունքները, եւ բերանն իմ խօսեց նեղութեան մէջ: 14 Որոնք շրթունքներս խոստացան Ու նեղութեանս մէջ բերանս խօսեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	65:1465:14 которые произнесли уста мои и изрек язык мой в скорби моей. 65:14 ἃς ος who; what διέστειλεν διαστελλω enjoin; distinctly command τὰ ο the χείλη χειλος lip; shore μου μου of me; mine καὶ και and; even ἐλάλησεν λαλεω talk; speak τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἐν εν in τῇ ο the θλίψει θλιψις pressure μου μου of me; mine 65:14. quae promiserunt tibi labia mea et locutum est os meum cum tribularerWhich my lips have uttered, And my mouth hath spoken, when I was in trouble. 13. I will come into thy house with burnt offerings, I will pay thee my vows, Which my lips have uttered, and my mouth hath spoken, when I was in trouble: 65:14 которые произнесли уста мои и изрек язык мой в скорби моей. 65:14 ἃς ος who; what διέστειλεν διαστελλω enjoin; distinctly command τὰ ο the χείλη χειλος lip; shore μου μου of me; mine καὶ και and; even ἐλάλησεν λαλεω talk; speak τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἐν εν in τῇ ο the θλίψει θλιψις pressure μου μου of me; mine 65:14. quae promiserunt tibi labia mea et locutum est os meum cum tribularer Which my lips have uttered, And my mouth hath spoken, when I was in trouble. 13. I will come into thy house with burnt offerings, I will pay thee my vows, ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:14: When I was in trouble - This is generally the time when good resolutions are formed, and vows made; but how often are these forgotten when affliction and calamity are removed! Albert Barnes: Notes on the Bible - 1834 66:14: Which my lips have uttered ... - Margin, "opened." The Hebrew word, however - פצה pâ tsâ h - means properly to tear apart; to rend; and then, to open wide, as the mouth, for example - or the throat, - as wild beasts do, Psa 22:13. Then it means to open the mouth in scorn Lam 2:16; Lam 3:46; and then, to utter hasty words, Job 35:16. The idea would be expressed by us by the phrases to bolt or blurt out; to utter hastily; or, to utter from a heart full and overflowing to utter with very little care as to the language employed. It is the fullness of the heart which would be suggested by the word, and not a nice choice of expressions. The idea is, that the heart was full; and that the vows were made under the influence of deep emotion, when the heart was so full that it could not but speak, and when there was very little attention to the language. It was not a calm and studied selection of words. Such vows are not less acceptable to God than those which are made in the best-selected language. Not a little of the most popular sacred poetry in all tongues is of this nature; and when refined down to the nicest rules of art it ceases to be popular, or to meet the needs of the soul, and is laid aside. The psalmist here means to say, that though these vows were the result of deep feeling - of warm, gushing emotion - rather than of calm and thoughtful reflection, yet there was no disposition to disown or repudiate them now. They were made in the depth of feeling - in real sincerity - and there was a purpose fairly to carry them out. When I was in trouble - When the people were in captivity, languishing in a foreign land. Vows made in trouble - in sickness, in bereavement, in times of public calamity - should be faithfully performed when health and prosperity visit us again; but, alas, how often are they forgotten! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:14: uttered: Heb. opened, Jdg 11:35, Jdg 11:36 mouth: Num 30:2, Num 30:8, Num 30:12 when: Gen 28:20-22, Gen 35:3; Sa1 1:11; Sa2 22:7 John Gill 66:14 Which my lips have uttered,.... Or "opened" (e); publicly and distinctly declared, and from which there is no going back; see Judg 11:33; and my mouth hath spoken when I was in trouble; this refers to the time when the people of God were under antichristian tyranny and bondage; and when they vowed and promised, that, if the Lord would deliver them, they would give him all praise and glory. (e) "aperuerunt", Pagninus, Montanus, Vatablus, Gejerus.
65:1565:15: Զողջակէզս ուղղալի՛ցս մատուցից քեզ խոյովք եւ խնկովք. եւ քեզ մատուցից զուարակս եւ նոխազս։ 15 Պարարտ ողջակէզներ պիտի մատուցեմ քեզ՝ խոյերով ու խնկերով, քեզ պիտի մատուցեմ արջառներ ու նոխազներ: 15 Պարարտ խոյեր իբր ողջակէզ պիտի մատուցանեմ խունկով. Զուարակներ պիտի զոհեմ նոխազներու հետ։ (Սէլա։) Զողջակէզս ուղղալիցս մատուցից քեզ խոյովք եւ խնկովք, եւ քեզ մատուցից զուարակս եւ նոխազս:^[385]: 65:15: Զողջակէզս ուղղալի՛ցս մատուցից քեզ խոյովք եւ խնկովք. եւ քեզ մատուցից զուարակս եւ նոխազս։ 15 Պարարտ ողջակէզներ պիտի մատուցեմ քեզ՝ խոյերով ու խնկերով, քեզ պիտի մատուցեմ արջառներ ու նոխազներ: 15 Պարարտ խոյեր իբր ողջակէզ պիտի մատուցանեմ խունկով. Զուարակներ պիտի զոհեմ նոխազներու հետ։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	65:1565:15 Всесожжения тучные вознесу Тебе с воскурением тука овнов, принесу в жертву волов и козлов. 65:15 ὁλοκαυτώματα ολοκαυτωμα whole offering μεμυαλωμένα μυαλοω bring up; carry up σοι σοι you μετὰ μετα with; amid θυμιάματος θυμιαμα incense καὶ και and; even κριῶν κριος do; make σοι σοι you βόας βους ox μετὰ μετα with; amid χιμάρων χιμαρος interlude; rest 65:15. holocausta medullata offeram tibi cum incensu arietum faciam boves cum hircis semperI will offer up to thee holocausts full of marrow, with burnt offerings of rams: I will offer to thee bullocks with goats. 14. Which my lips have uttered, and my mouth hath spoken, when I was in distress. I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah: 65:15 Всесожжения тучные вознесу Тебе с воскурением тука овнов, принесу в жертву волов и козлов. 65:15 ὁλοκαυτώματα ολοκαυτωμα whole offering μεμυαλωμένα μυαλοω bring up; carry up σοι σοι you μετὰ μετα with; amid θυμιάματος θυμιαμα incense καὶ και and; even κριῶν κριος do; make σοι σοι you βόας βους ox μετὰ μετα with; amid χιμάρων χιμαρος interlude; rest 65:15. holocausta medullata offeram tibi cum incensu arietum faciam boves cum hircis semper I will offer up to thee holocausts full of marrow, with burnt offerings of rams: I will offer to thee bullocks with goats. 14. Which my lips have uttered, and my mouth hath spoken, when I was in distress. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:15: I will offer, etc. - Thou shalt have the best of the herd and of the fold; the lame and the blind shall never be given to thee for sacrifice. The incense of rams - The fine effluvia arising from the burning of the pure fat. Albert Barnes: Notes on the Bible - 1834 66:15: I will offer unto thee burnt sacrifices of fatlings - Margin, marrow. On the word rendered "burnt-offerings" see the notes at Isa 1:11. The word rendered "fatlings" is rendered in Isa 5:17, lambs. It may be applied to any animal considered as fat - a qualification required in sacrifices to be made on the altar, Isa 1:11. With the incense of rams - The word here rendered incense is commonly applied to aromatics which were burned in the tabernacle or temple, producing a grateful odor (see the notes at Isa 1:13); but it seems here to be used with reference to the smoke ascending from burning rams offered in sacrifice - ascending as the smoke of incense did. The smoke thus ascending would be as grateful and acceptable as incense. I will offer bullocks with goats - Bullocks and goats. That is, I will present sacrifices in all the forms required in worship; in all the forms that will express gratitude to God, or that will be an acknowledgment of dependence and guilt; in all that would properly express homage to the Deity. Bullocks and goats were both required in the ancient worship. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:15: fatlings: Heb. marrow with the: Jer 41:5 I will offer: Sa2 6:13, Sa2 6:17-19; Ch1 16:1-3 John Gill 66:15 I will offer unto thee burnt sacrifices of fatlings,.... Of the fattest of the flock; that is, of the best; such as Abel offered, Gen 4:4; with the incense of rams; or "rams with incense" (f); the Targum is, "with sweet incense, the sacrifice of rams;'' Kimchi interprets it of incense of the fat of rams. I will offer bullocks with goats; he proposed to offer all kind of offerings, to show gratitude and thankfulness for the favours received; by all which are meant the calves, or fruit of the lips, the sacrifices of praise, thanksgiving to God, in the name of the whole church and people of God; see Rev_ 19:1. Selah; on this word; see Gill on Ps 3:2. (f) "arietes cum incenso", Gejerus; so Campeusis in ibid. John Wesley 66:15 I will go - One speaks in the name of all the rest. Incense - With the fat of rams, which is no less pleasing to God than incense. Robert Jamieson, A. R. Fausset and David Brown 66:15 I will offer--literally, "make to ascend," alluding to the smoke of burnt offering, which explains the use of "incense." incense--elsewhere always denoting the fumes of aromatics.
65:1665:16: Եկա՛յք լուարո՛ւք ինձ, եւ պատմեցի՛ց ձեզ ամենեքեան ոյք երկնչիք յԱստուծոյ, որ ինչ արար անձին իմոյ[7052]։ [7052] Ոմանք.Զոր ինչ արար։ 16 Եկէ՛ք ու լսեցէ՛ք ինձ, Աստծու բոլո՛ր երկիւղածներ, որ ձեզ պատմեմ, թէ ինչ արեց նա իմ անձի համար: 16 Եկէ՛ք, լսեցէ՛ք դուք ամէնքդ, որ Աստուծմէ կը վախնաք Ու պատմեմ ինչ որ ըրաւ իմ անձիս։ Եկայք լուարուք ինձ, եւ պատմեցից ձեզ, ամենեքեան ոյք երկնչիք յԱստուծոյ, զոր ինչ արար անձին իմոյ: 65:16: Եկա՛յք լուարո՛ւք ինձ, եւ պատմեցի՛ց ձեզ ամենեքեան ոյք երկնչիք յԱստուծոյ, որ ինչ արար անձին իմոյ[7052]։ [7052] Ոմանք.Զոր ինչ արար։ 16 Եկէ՛ք ու լսեցէ՛ք ինձ, Աստծու բոլո՛ր երկիւղածներ, որ ձեզ պատմեմ, թէ ինչ արեց նա իմ անձի համար: 16 Եկէ՛ք, լսեցէ՛ք դուք ամէնքդ, որ Աստուծմէ կը վախնաք Ու պատմեմ ինչ որ ըրաւ իմ անձիս։ zohrab-1805▾ eastern-1994▾ western am▾	65:1665:16 Придите, послушайте, все боящиеся Бога, и я возвещу {вам}, что сотворил Он для души моей. 65:16 δεῦτε δευτε come on ἀκούσατε ακουω hear καὶ και and; even διηγήσομαι διηγεομαι narrate; describe πάντες πας all; every οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the θεόν θεος God ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine 65:16. venite audite et narrabo omnes qui timetis Deum quanta fecerit animae meaeCome and hear, all ye that fear God, and I will tell you what great things he hath done for my soul. 15. I will offer unto thee burnt offerings of fatlings, with the incense of rams; I will offer bullocks with goats. Come [and] hear, all ye that fear God, and I will declare what he hath done for my soul: 65:16 Придите, послушайте, все боящиеся Бога, и я возвещу {вам}, что сотворил Он для души моей. 65:16 δεῦτε δευτε come on ἀκούσατε ακουω hear καὶ και and; even διηγήσομαι διηγεομαι narrate; describe πάντες πας all; every οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the θεόν θεος God ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine 65:16. venite audite et narrabo omnes qui timetis Deum quanta fecerit animae meae Come and hear, all ye that fear God, and I will tell you what great things he hath done for my soul. 15. I will offer unto thee burnt offerings of fatlings, with the incense of rams; I will offer bullocks with goats. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:16: Come and hear, all ye that fear God - While in captivity, the psalmist had sought the Lord with frequent prayer for his own personal salvation, and for the deliverance of the people; and God blessed him, heard his prayer, and turned the captivity. Now that he is returned in safety, he is determined to perform his vows to the Lord; and calls on all them that fear their Maker, who have any religious reverence for him, to attend to his account of the Lord's gracious dealings with him. He proposes to tell them his spiritual experience, what he needed, what he earnestly prayed for, and what God has done for him. Thus he intended to teach them by example, more powerful always than precept, however weighty in itself, and impressively delivered. Albert Barnes: Notes on the Bible - 1834 66:16: Come and hear, all ye that fear God - All who are true worshippers of God - the idea of fear or Rev_erence being put for worship in general. The call is on all who truly loved God to hear what he had done, in order that he might be suitably honored, and that due praise might be given him. And I will declare what he hath done for my soul - This is probably the personification of an individual to represent the people, considered as delivered from oppression and bondage. The words "for my soul" are equivalent to "for me." Literally, "for my life." The phrase would embrace all that God had done by his gracious intervention in delivering the people from bondage. The language here is such as may be used by any one who is converted to God, in reference (a) to all that God has done to redeem the soul; (b) to all that he has done to pardon its guilt; (c) to all that he has done to give it peace and joy; (d) to all that he has done to enable it to overcome sin; (e) to all that he has done to give it comfort in the prospect of death; (f) to all that he has done to impart thee hope of heaven. The principle here is one which it is right to apply to all such cases. It is right and proper for a converted sinner to call on others to hear what God has done for him; (a) because it is due to God thus to honor him; (b) because the converted heart naturally gives utterance to expressions of gratitude and praise, or wishes to make known the joy derived from pardoned sin; (c) because there is in such a soul a strong desire that others may partake of the same blessedness, and find the same satisfaction and peace in the service of God. It is the duty of those who are pardoned and converted thus to call on others to hear what God has done for them; (a) because others have the same need of religion which they have; (b) because the same salvation is provided for them which has been provided for those who have found peace; (c) because all are under obligation to make known as far as possible the fact that God has provided salvation for sinners, and that all may be saved. He who has no such sense of the mercy of God, manifested toward himself, as to desire that others may be saved - who sees no such value in the religion which he professes as to have an earnest wish that others may partake of it also - can have no real evidence that his own heart has ever been converted to God. Compare the notes at Rom 9:1-3; notes at Rom 10:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:16: Come: Psa 66:5, Psa 34:2, Psa 34:11, Psa 71:18; Mal 3:16; Ti1 1:15, Ti1 1:16; Jo1 1:3 and I will: Psa 22:23, Psa 22:24, Psa 32:5, Psa 32:6, Psa 71:20; Co1 15:8-10 Carl Friedrich Keil and Franz Delitzsch 66:16 The words in Ps 66:16 are addressed in the widest extent, as in Ps 66:5 and Ps 66:2, to all who fear God, wheresoever such are to be found on the face of the earth. To all these, for the glory of God and for their own profit, he would gladly relate what God has made him to experience. The individual-looking expression לנפשׁי is not opposed to the fact of the occurrence of a marvellous answering of prayer, to which he refers, being one which has been experienced by him in common with the whole congregation. He cried unto God with his mouth (that is to say, not merely silently in spirit, but audibly and importunately), and a hymn (רומם, (Note: Kimchi (Michlol 146a) and Parchon (under רמם) read רומם with Pathach; and Heidenheim and Baer have adopted it.) something that rises, collateral form to רומם, as עולל and שׁובב to עולל and שׁובב) was under my tongue; i.e., I became also at once so sure of my being heard, that I even had the song of praise in readiness (vid., Ps 10:7), with which I had determined to break forth when the help for which I had prayed, and which was assured to me, should arrive. For the purpose of his heart was not at any time, in contradiction to his words, און, God-abhorred vileness or worthlessness; ראה with the accusative, as in Gen 20:10; Ps 37:37 : to aim at, or design anything, to have it in one's eye. We render: If I had aimed at evil in my heart, the Lord would not hear; not: He would not have heard, but: He would not on any occasion hear. For a hypocritical prayer, coming from a heart which has not its aim sincerely directed towards Him, He does not hear. The idea that such a heart was not hidden behind his prayer is refuted in Ps 66:19 from the result, which is of a totally opposite character. In the closing doxology the accentuation rightly takes תּפלּתי וחסדּו as belonging together. Prayer and mercy stand in the relation to one another of call and echo. When God turns away from a man his prayer and His mercy, He commands him to be silent and refuses him a favourable answer. The poet, however, praises God that He has deprived him neither of the joyfulness of prayer nor the proof of His favour. In this sense Augustine makes the following practical observation on this passage: Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus. Geneva 1599 66:16 (i) Come [and] hear, all ye that fear God, and I will declare what he hath done for my soul. (i) It is not enough to have received God's benefits and to be mindful of it, but also we are bound to make others profit by it and praise God. John Gill 66:16 Come and hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Acts 13:26; and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mk 5:19. Robert Jamieson, A. R. Fausset and David Brown 66:16 With these he unites his public thanks, inviting those who fear God (Ps 60:4; Ps 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard him.
65:1765:17: Առ նա բերանով իմով կարդացի, եւ բարձր արարից զնա լեզուաւ իմով[7053]։ [7053] Ոմանք.Կարդացից եւ բարձր ա՛՛։ 17 Ես նրան դիմեցի իմ բերանով, եւ լեզուովս մեծարեցի նրան: 17 Բերանովս անոր աղաղակեցի Ու լեզուովս զանիկա բարձրացուցի։ Առ նա բերանով իմով կարդացի, եւ բարձր արարի զնա լեզուաւ իմով: 65:17: Առ նա բերանով իմով կարդացի, եւ բարձր արարից զնա լեզուաւ իմով[7053]։ [7053] Ոմանք.Կարդացից եւ բարձր ա՛՛։ 17 Ես նրան դիմեցի իմ բերանով, եւ լեզուովս մեծարեցի նրան: 17 Բերանովս անոր աղաղակեցի Ու լեզուովս զանիկա բարձրացուցի։ zohrab-1805▾ eastern-1994▾ western am▾	65:1765:17 Я воззвал к Нему устами моими и превознес Его языком моим. 65:17 πρὸς προς to; toward αὐτὸν αυτος he; him τῷ ο the στόματί στομα mouth; edge μου μου of me; mine ἐκέκραξα κραζω cry καὶ και and; even ὕψωσα υψοω elevate; lift up ὑπὸ υπο under; by τὴν ο the γλῶσσάν γλωσσα tongue μου μου of me; mine 65:17. ipsum ore meo invocavi et exaltavi in lingua meaI cried to him with my mouth: and I extolled him with my tongue. 16. Come, and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue: 65:17 Я воззвал к Нему устами моими и превознес Его языком моим. 65:17 πρὸς προς to; toward αὐτὸν αυτος he; him τῷ ο the στόματί στομα mouth; edge μου μου of me; mine ἐκέκραξα κραζω cry καὶ και and; even ὕψωσα υψοω elevate; lift up ὑπὸ υπο under; by τὴν ο the γλῶσσάν γλωσσα tongue μου μου of me; mine 65:17. ipsum ore meo invocavi et exaltavi in lingua mea I cried to him with my mouth: and I extolled him with my tongue. 16. Come, and hear, all ye that fear God, and I will declare what he hath done for my soul. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17. Молитва, произнесенная Езекией в храме пред Господом, была исповеданием Его величия и истинности (см. 4: Цар XIX:15-19). Adam Clarke: Commentary on the Bible - 1831 66:17: I cried unto him with my mouth - My prayer was fervent; he heard and answered; and my tongue celebrated his mercies; and he as graciously received my thanksgiving, as he compassionately heard my prayer. Albert Barnes: Notes on the Bible - 1834 66:17: I cried unto him with my mouth - That is, in my trouble; when distress came upon me. This, according to the explanation of the design of the psalm given above, is one individual speaking on behalf of the nation, or uttering the sentiment of the people. At the same time, however, all this is language appropriate to an individual when recording his own experience. And he was extolled with my tongue - I praised him; I acknowledged his supremacy. I recognized my dependence on him, and looked to him as that God who had all things under his control, and who could grant me the deliverance which I desired. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:17: I cried: Psa 30:8, Psa 34:3, Psa 34:4, Psa 34:6, Psa 116:1, Psa 116:2, Psa 116:12 he was: Psa 30:1, Psa 145:1 John Gill 66:17 I cried unto him with my mouth,.... Crying designs prayer, and supposes distress; and crying with the mouth denotes vocal, ardent, and fervent prayer; and he was extolled with my tongue: at the same time the psalmist prayed for deliverance out of his distresses, he praised God for the mercies he had received: and did, as the Apostle Paul directs, make known his requests with thanksgiving, Phil 4:6; or "he was exalted under my tongue" (g); that is, in his heart, as some interpret it; his heart and his mouth went together; and out of the abundance of his heart his tongue spoke of the goodness, kindness, and mercy of God to him. The Targum is, "and his promise was under my tongue;'' and so he was very different from a wicked man, who keeps iniquity under his tongue, as a sweet morsel, Job 20:12. (g) "sublingua mea", Montanus, Tigurine version, Vatablus, Musculus, Cocceius, Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 66:17 he was extolled with my tongue--literally, "exaltation (was) under my tongue," as a place of deposit, whence it proceeded; that is, honoring God was habitual.
65:1865:18: Զմեղս թէ տեսանէի ՚ի սրտի իմում, մի լուիցէ ինձ Տէր[7054]։ [7054] Ոմանք.Մեղս թէ տեսանէի ՚ի սրտի իմում, միթէ լսէր ինձ Տէր։ 18 Եթէ սրտումս մեղք տեսնէի, Տէրն ինձ չէր ունկնդրի: 18 Եթէ սրտիս մէջ անօրէնութիւն տեսնէի, Տէրը պիտի չլսէր։ Զմեղս թէ տեսանէի ի սրտի իմում, մի՛ լուիցէ ինձ Տէր: 65:18: Զմեղս թէ տեսանէի ՚ի սրտի իմում, մի լուիցէ ինձ Տէր[7054]։ [7054] Ոմանք.Մեղս թէ տեսանէի ՚ի սրտի իմում, միթէ լսէր ինձ Տէր։ 18 Եթէ սրտումս մեղք տեսնէի, Տէրն ինձ չէր ունկնդրի: 18 Եթէ սրտիս մէջ անօրէնութիւն տեսնէի, Տէրը պիտի չլսէր։ zohrab-1805▾ eastern-1994▾ western am▾	65:1865:18 Если бы я видел беззаконие в сердце моем, то не услышал бы меня Господь. 65:18 ἀδικίαν αδικια injury; injustice εἰ ει if; whether ἐθεώρουν θεωρεω observe ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine μὴ μη not εἰσακουσάτω εισακουω heed; listen to κύριος κυριος lord; master 65:18. iniquitatem si vidi in corde meo non exaudiat DominusIf I have looked at iniquity in my heart, the Lord will not hear me. 17. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear: 65:18 Если бы я видел беззаконие в сердце моем, то не услышал бы меня Господь. 65:18 ἀδικίαν αδικια injury; injustice εἰ ει if; whether ἐθεώρουν θεωρεω observe ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine μὴ μη not εἰσακουσάτω εισακουω heed; listen to κύριος κυριος lord; master 65:18. iniquitatem si vidi in corde meo non exaudiat Dominus If I have looked at iniquity in my heart, the Lord will not hear me. 17. I cried unto him with my mouth, and he was extolled with my tongue. 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 18. Молитва Езекии была услышана Господом потому, что в его сердце не было "беззакония", она составляла искреннее излияние его веры и чистого чувства. Adam Clarke: Commentary on the Bible - 1831 66:18: If I regard iniquity in my heart - "If I have seen (ראיתי raithi) iniquity in my heart," if I have known it was there, and encouraged it; if I pretended to be what I was not; if I loved iniquity, while I professed to pray and be sorry for my sin; the Lord, אדני Adonai, my Prop, Stay, and Supporter, would not have heard, and I should have been left without help or support. Albert Barnes: Notes on the Bible - 1834 66:18: If I regard iniquity in my heart - literally, "If I have seen iniquity in my heart." That is, If I have indulged in a purpose of iniquity; if I have had a wicked end in view; if I have not been willing to forsake all sin; if I have cherished a purpose of pollution or wrong. The meaning is not literally, If I have "seen" any iniquity in my heart - for no one can look into his own heart, and not see that it is defiled by sin; but, If I have cherished it in my soul; if I have gloated over past sins; if I am purposing to commit sin again; if I am not willing to abandon all sin, and to be holy. The Lord will not hear me - That is, He will not regard and answer my prayer. The idea is, that in order that prayer may be heard, there must be a purpose to forsake all forms of sin. This is a great and most important principle in regard to prayer. The same principle is affirmed or implied in Psa 18:41; Psa 34:15; Pro 1:28; Pro 15:29; Pro 28:9; Isa 15:1-9; Jer 11:11; Jer 14:12; Zac 7:13; Joh 9:31. It is also especially stated in Isa 58:3-7. The principle is applicable (a) to secret purposes of sin; to sinful desires, corrupt passions. and evil propensities; (b) to acts of sin in individuals, as when a man is pursuing a business founded on fraud, dishonesty, oppression, and wrong; (c) to public acts of sin, as when a people fast and pray Isa 58:1-14, and yet hold their fellow-men in bondage; or enact and maintain unjust and unrighteous laws; or uphold the acts of wicked rulers; or countenance and support by law that which is contrary to the law of God; and (d) to the feelings of an awakened and trembling sinner when he is professedly seeking salvation. If there is still the love of evil in his heart; if he has some cherished purpose of iniquity which he is not willing to abandon; if there is any one sin, however small or unimportant it may seem to be, which he is not willing to forsake, he cannot hope that God will hear his prayer; he may be assured that he will not. All prayer, to be acceptable to God, must be connected with a purpose to forsake all sin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:18: If I regard: Job 27:8, Job 27:9; Pro 15:8, Pro 15:29, Pro 21:13, Pro 28:9; Isa 1:15; Joh 9:31; Jam 4:3 Geneva 1599 66:18 (k) If I regard iniquity in my heart, the Lord will not hear [me]: (k) If I delight in wickedness, God will not hear me, but if I confess it, he will receive me. John Gill 66:18 If I regard iniquity in my heart,.... There was iniquity in his heart, as there is in every good man's heart, and a great deal too; it is full of it; and it should be regarded in some sense, so as to guard against it, and pray to be kept from it, that it may not break forth into action; and so as to loath it, abhor it, and be humbled for it; but not so as to nourish and cherish it, to take delight and pleasure in it: or "if I look upon it" (h), as it may be rendered; that is, with approbation of it, and satisfaction in it, and ordered his conversation according to it; or acted the deceitful and hypocritical part in prayer; or had any evil intention in his petitions, to consume on his lusts what he asked for; the Lord will not hear me; for the Lord hears not sinners that delight in sin, and live in it; neither profane sinners nor hypocrites; see Jn 9:31. (h) "si vidi", Pagninus, Montanus; "si aspexi", V. L. "si conspexi", Gejerus. John Wesley 66:18 Iniquity - Any sin. In heart - If my heart had been false to God, although I might have forborne outward acts. If I had been guilty of that, by heart was set upon sin, or I desired only that which I resolved in my heart to spend upon my lusts. Robert Jamieson, A. R. Fausset and David Brown 66:18 If I regard iniquity in my heart--literally, "see iniquity with pleasure."
65:1965:19: Վասն այսորիկ լուաւ Աստուած, եւ նայեցաւ ՚ի ձայն խնդրուածաց իմոց։ 19 Դրա համար Աստուած լսեց ինձ եւ ուշ դարձրեց իմ խնդրանքի ձայնին: 19 Սակայն Աստուած լսեց, Իմ աղօթքիս ձայնին մտիկ ըրաւ։ Վասն այսորիկ լուաւ Աստուած, եւ նայեցաւ ի ձայն խնդրուածաց իմոց: 65:19: Վասն այսորիկ լուաւ Աստուած, եւ նայեցաւ ՚ի ձայն խնդրուածաց իմոց։ 19 Դրա համար Աստուած լսեց ինձ եւ ուշ դարձրեց իմ խնդրանքի ձայնին: 19 Սակայն Աստուած լսեց, Իմ աղօթքիս ձայնին մտիկ ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	65:1965:19 Но Бог услышал, внял гласу моления моего. 65:19 διὰ δια through; because of τοῦτο ουτος this; he εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine ὁ ο the θεός θεος God προσέσχεν προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 65:19. ideo exaudivit Deus et adtendit vocem deprecationis meaeTherefore hath God heard me, and hath attended to the voice of my supplication. 18. If I regard iniquity in my heart, the Lord will not hear: But verily God hath heard [me]; he hath attended to the voice of my prayer: 65:19 Но Бог услышал, внял гласу моления моего. 65:19 διὰ δια through; because of τοῦτο ουτος this; he εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine ὁ ο the θεός θεος God προσέσχεν προσεχω pay attention; beware τῇ ο the φωνῇ φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine 65:19. ideo exaudivit Deus et adtendit vocem deprecationis meae Therefore hath God heard me, and hath attended to the voice of my supplication. 18. If I regard iniquity in my heart, the Lord will not hear: ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:19: Verily God hath heard me - A sure proof that my prayer was upright, and my heart honest, before him. Albert Barnes: Notes on the Bible - 1834 66:19: But verily God hath heard me ... - That is, He has given me evidence that he has heard my prayer; and, in doing this, he has thus given me the assurance also that I do not regard iniquity in my heart. The evidence that he has heard me is at the same time proof to my mind that I do not love sin. As it is a settled and universal principle that God does not hear prayer when there is in the heart a cherished love and purpose of iniquity, so it follows that, if there is evidence that he has heard our prayers, it is proof that he has seen that our hearts are sincere, and that we truly desire to forsake all forms of sin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:19: Psa 6:9, Psa 34:6, Psa 116:1, Psa 116:2; Lam 3:55, Lam 3:56; Heb 5:7; Jo1 3:20-22 John Gill 66:19 But verily God hath heard me,.... So that it was a plain case that he had not regarded iniquity in his heart; had not lived a vicious course of life, nor was an hypocrite; otherwise God would not have heard his prayer; whereas he had, and which is confirmed in the following clause; he hath attended to the voice of my prayer; which is an instance of the grace and condescension of God, and showed in what high favour the psalmist was with the Lord, and what regard he had unto him; and therefore could not be the man his enemies represented him to be.
65:2065:20: Օրհնեալ է Աստուած որ ո՛չ ՚ի բացէ արար զաղօթս իմ, եւ ո՛չ զողորմութիւն իւր յինէն[7055]։ Տունք. ժթ̃։[7055] Ոմանք.՚Ի բացեայ արար։ 20 Օրհնեալ է Աստուած, որ չվանեց աղօթքն իմ, ոչ էլ ողորմութիւնն իր՝ ինձնից: 20 Օրհնեալ ըլլայ Աստուած, որ իմ աղօթքս չմերժեց Ու իր ողորմութիւնը ինձմէ ետ չդարձուց։ Օրհնեալ է Աստուած որ ոչ ի բացեայ արար զաղօթս իմ, եւ ոչ զողորմութիւն իւր յինէն: 65:20: Օրհնեալ է Աստուած որ ո՛չ ՚ի բացէ արար զաղօթս իմ, եւ ո՛չ զողորմութիւն իւր յինէն[7055]։ Տունք. ժթ̃։ [7055] Ոմանք.՚Ի բացեայ արար։ 20 Օրհնեալ է Աստուած, որ չվանեց աղօթքն իմ, ոչ էլ ողորմութիւնն իր՝ ինձնից: 20 Օրհնեալ ըլլայ Աստուած, որ իմ աղօթքս չմերժեց Ու իր ողորմութիւնը ինձմէ ետ չդարձուց։ zohrab-1805▾ eastern-1994▾ western am▾	65:2065:20 Благословен Бог, Который не отверг молитвы моей и не отвратил от меня милости Своей. 65:20 εὐλογητὸς ευλογητος commended; commendable ὁ ο the θεός θεος God ὃς ος who; what οὐκ ου not ἀπέστησεν αφιστημι distance; keep distance τὴν ο the προσευχήν προσευχη prayer μου μου of me; mine καὶ και and; even τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my 65:20. benedictus Deus qui non abstulit orationem meam et misericordiam suam a meBlessed be God, who hath not turned away my prayer, nor his mercy from me. 19. But verily God hath heard; he hath attended to the voice of my prayer. Blessed [be] God, which hath not turned away my prayer, nor his mercy from me: 65:20 Благословен Бог, Который не отверг молитвы моей и не отвратил от меня милости Своей. 65:20 εὐλογητὸς ευλογητος commended; commendable ὁ ο the θεός θεος God ὃς ος who; what οὐκ ου not ἀπέστησεν αφιστημι distance; keep distance τὴν ο the προσευχήν προσευχη prayer μου μου of me; mine καὶ και and; even τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my 65:20. benedictus Deus qui non abstulit orationem meam et misericordiam suam a me Blessed be God, who hath not turned away my prayer, nor his mercy from me. 19. But verily God hath heard; he hath attended to the voice of my prayer. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 66:20: Blessed be God - I therefore praise God, who has not turned aside my prayer, and who has not withheld his mercy from me. Thus he told them what God had done for his soul. Albert Barnes: Notes on the Bible - 1834 66:20: Blessed be God, which hath not turned away my prayer - That is, It is fit that I should praise and adore God for the fact that he has graciously condescended to listen to the voice of my supplications. Nor his mercy from me - There is no more proper ground of praise than the fact that God hears prayer - the prayer of poor, ignorant, sinful, dying men. When we consider how great is his condescension in doing this; when we think of his greatness and immensity; when we reflect that the whole universe is dependent on him, and that the farthest worlds need his care and attention; when we bear in mind that we are creatures of a day and "know nothing;" and especially when we remember how we have violated his laws, how sensual, corrupt, and vile our lives have been, how low and grovelling have been our aims and purposes, how we have provoked him by our unbelief, our ingratitude, and our hardness of heart - we can never express, in appropriate words, the extent of his goodness in hearing our prayers, nor can we find language which will properly give utterance to the praises due to his name for having condescended to listen to our cries for mercy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 66:20: Psa 51:11, Psa 86:12, Psa 86:13; Sa2 7:14, Sa2 7:15 John Gill 66:20 Blessed be God, which hath not turned away my prayer,.... Has not been angry against it, shut it out, or covered himself with a cloud that it might not pass through, which sometimes saints have complained of, Ps 80:4; but graciously heard and received it; nor his mercy from me; for that endures for ever, and is from everlasting to everlasting on them that fear the Lord, Ps 103:17; all which require thankfulness and praise, which is here given.

Սաղմոս / Psalms - 65 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley