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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Еврейский народ по этому псалму представляется отринутым Богом (1), святилище, т. е. храм, разрушенным (3), на земле всюду господствуют враги (4), самый храм сожжен (7), среди народа нет пророков, как вестников воли Божией (9), всюду царит насилие (20). Такие черты состояния еврейского народа нашли полное осуществление после нападения и разрушения Иерусалима Навуходоносором, когда вся земля была опустошена, храм сожжен, всюду царили халдеи и пророка у евреев не было. По надписанию еврейской Библии писателем псалма был Асаф, конечно, не современник Давида, но один из его благочестивых потомков, на котором тяжело отзывалось народное бедствие и гибель святыни. Вспомни, Господи, народ, Тобою издревле избранный, который теперь Ты отринул (1-3). Враги все уничтожили, всем завладели, разрушили и сожгли святилище и места собраний, У нас нет пророка (4-9). Доколе, Господи, Ты будешь отклонять руку Твоей помощи (10-12)? Ты освободил их из рабства, чудесно охранял потом от гибели. В Твоей власти все моменты времени и вся земля (13-17). Вспомни об угнетенном народе и защити его от грозных врагов, избавь от посмеяний (18-23). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm does so particularly describe the destruction of Jerusalem and the temple, by Nebuchadnezzar and the army of the Chaldeans, and can so ill be applied to any other event we meet with in the Jewish history, that interpreters incline to think that either it was penned by David, or Asaph in David's time, with a prophetical reference to that sad event (which yet is not so probable), or that it was penned by another Asaph, who lived at the time of the captivity, or by Jeremiah (for it is of a piece with his Lamentations,) or some other prophet, and, after the return out of captivity, was delivered to the sons of Asaph, who were called by his name, for the public service of the church. That was the most eminent family of the singers in Ezra's time. See Ezra ii. 41; iii. 10; Neh. xi. 17, 22; xii. 35, 46. The deplorable case of the people of God at that time is here spread before the Lord, and left with him. The prophet, in the name of the church I. Puts in complaining pleas of the miseries they suffered, for the quickening of their desires in prayer, ver. 1-11. II. He puts in comfortable pleas for the encouraging of their faith in prayer, ver. 12-17. III. He concludes with divers petitions to God for deliverances, ver. 18-23. In singing it we must be affected with the former desolations of the church, for we are members of the same body, and may apply it to any present distresses or desolations of any part of the Christian church. Adam Clarke: Commentary on the Bible - 1831 The psalmtst complains of the desolations of the sanctuary, and pleads with God, Psa 74:1-3; shows the insolence and wickedness of their enemies Psa 74:4-8; prays to God to act for them as he had done for their fathers, whom, by his miraculous power, he had saved, Psa 74:9-17; begs God to arise, and vindicate his own honor against his enemies, and the enemies of his people, Psa 74:18-23. The title is, Maschil of Asaph, or, "A Psalm of Asaph, to give instruction." That this Psalm was written at a time when the temple was ruined, Jerusalem burnt, and the prophets scattered or destroyed, is evident. But it is not so clear whether the desolations here refer to the days of Nebuchadnezzar, or to the desolation that took place under the Romans about the seventieth year of the Christian era. Calmet inclines to the former opinion; and supposes the Psalm to be a lamentation over the temple destroyed by Nebuchadnezzar. Albert Barnes: Notes on the Bible - 1834 74:0: This psalm is entitled "Maschil of Asaph." On the word Maschil - meaning "didactic," or adapted "to give instruction" - see the notes at the title to Psa 32:1-11. On the phrase "of Asaph," see the notes at the title to Ps. 73. It may mean either "for" Asaph, or ""of" Asaph; that is, it may either mean that it was composed "by" him, or that it was composed "for" him, to be used by him as the leader of music in public worship. The former is the most common, and the most probable opinion. The title, however, "may" mean that the psalm was dedicated or composed for one of the descendants of this Musician, among whom the office of their ancestor Asaph was hereditary. Thus understood, it might denote simply that the psalm belonged to that class of psalms which were composed for the one who, at the time, presided over the music. If this is the meaning, there would be no impropriety in supposing that this psalm was composed near the time of the captivity, and had reference to the struction of the temple by the Chaldeans, to which the language seems "naturally" to refer. Yet the occasion on which it was composed is not certainly known, and cannot be ascertained from the psalm. All that is manifest is, that it was at a time when the land was invaded; when great ravages were committed; and when a work of desolation was perpetrated on the edifices upon Mount Zion, and particularly on the temple. The "language" could be applied either to the destruction of the temple in the time of the Babylonian invasion; or to the times of the Maccabees, and to the desolations brought upon the land Antiochus Epiphanes; or to some desolation before the temple was built. Rosenmuller, Venema, DeWette, some others, suppose that the reference is to the time of the Maccabees. The reason alleged for this opinion is founded on what is said in Psa 74:4, Psa 74:9, particularly Psa 74:9, where it is asserted that "there is no more any prophet;" that is, no one to instruct the people, or to declare what the result or the issue will be. It is alleged by them that at the time of the invasion by the Chaldeans there were prophets in the land, and particularly that Jeremiah was then living, who distinctly predicted what the result of it would be. But this is not a conclusive objection to the idea that the reference is to the destruction of the city and the temple by the Chaldees. The meaning of Psa 74:9 may be that there was no divine teacher who could "save" the people, or who could "pRev_ent" those desolations; the matter had gone so far that all divine interference and protection appeared to be withdrawn, and the nation seemed to be abandoned to its fate. Still there can now be no certainty as to the time or the occasion when the psalm was composed; though the most probable reference of the psalm is to the destruction of Jerusalem by the Babylonians. The psalm consists essentially of two parts: a prayer; and the reasons why the prayer is urged, and should be answered. I. The prayer, Psa 74:1-3. It is a prayer that God would remember Mount Zion, now made desolate, or in ruins. II. The reasons why the prayer is urged, Ps. 74:4-23. (1) the desolations which had come upon the city and upon the edifices devoted to religion, Psa 74:4-8. (2) the fact that there was among the people, in those times of calamity, no prophet - no messenger of God - no one to show them how long this would continue, or to give them assurance that these desolations would cease, Psa 74:9-11. (3) a reference to what God had done for his people in former times when he interposed to save them from their enemies, Psa 74:12-15. (4) the fact that God rules over the earth, and has control of all things; that day and night, light and darkness, summer and winter, are all under him, and are directed and controlled by him, Psa 74:16-17. (5) a prayer that God would not forget his own cause; that he would remember that these reproaches were reproaches of his own name; that he would call to mind his own solemn covenant; and that he would pity and relieve the people that loved him, now poor and oppressed - the people that desired to serve and praise him, Psa 74:18-23. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 74:1, The prophet complains of the desolation of the sanctuary; Psa 74:10, He moves God to help in consideration of his power; Psa 74:18, of his reproachful enemies, of his children, and of his covenant. Psalm for Asaph to give instruction. Psa 78:1 *title Carl Friedrich Keil and Franz Delitzsch Appeal to God against Religious Persecution, in Which the Temple Is Violated The מזמור 73 is here followed by a Maskı̂l (vid., Ps 32:1) which, in common with the former, has the prominent, rare word משּׁוּאות (Ps 74:3; Ps 73:18), but also the old Asaphic impress. We here meet with the favourite Asaphic contemplation of Israel as a flock, and the predilection of the Asaphic Psalms for retrospective references to Israel's early history (Ps 74:13-15). We also find the former of these two characteristic features in Ps 79:1-13, which reflects the same circumstances of the times. Moreover Jeremiah stands in the same relationship to both Psalms. In Jer 10:25; Ps 79:6. is repeated almost word for word. And one is reminded of Psalms 74 by Lam 2:2 (cf. Ps 74:7), Ps 2:7 (cf. Ps 74:4), and other passages. The lament "there is no prophet any more" (Ps 74:9) sounds very much like Lam 2:9. In connection with Jeremiah's reproductive manner, and his habit of allowing himself to be prompted to new thoughts by the original passages by means of the association of ideas (cf. כּיום מועד, Lam 2:7, with בּקרב מועדך of the Psalm), it is natural to assign the priority in age to the two Asaphic national lamentation Psalms. But the substance of both Psalms, which apparently brings us down not merely into the Chaldaean, but even into the Maccabaean age, rises up in opposition to it. After his return from the second Egyptian expedition (170 b.c.) Antiochus Epiphanes chastised Jerusalem, which had been led into revolt by Jason, in the most cruel manner, entered the Temple accompanied by the court high priest Menalaus, and carried away the most costly vessels, and even the gold of the walls and doors, with him. Myriads of the Jews were at that time massacred or sold as slaves. Then during the fourth Egyptian expedition (168) of Antiochus, when a party favourably disposed towards the Ptolemies again arose in Jerusalem, he sent Apollonius to punish the offenders (167), and his troops laid the city waste with fire and sword, destroyed houses and walls, burnt down several of the Temple-gates and razed many of its apartments. Also on this occasion thousands were slain and led away captive. Then began the attempt of Antiochus to Hellenize the Jewish nation. An aged Athenian was entrusted with the carrying out of this measure. Force was used to compel the Jews to accept the heathen religion, and in fact to serve Olympian Zeus (Jupiter): on the 15th of Chislev a smaller altar was erected upon the altar of burnt-offering in the Temple, and on the 25th of Chislev the first sacrifice was offered to Olympian Zeus in the Temple of Jahve, now dedicated to him. Such was the position of affairs when a band of faithful confessors rallied around the Asmonaean (Hasmonaean) priest Mattathias. How strikingly does much in both Psalms, more particularly in Ps 74, harmonize with this position of affairs! At that time it was felt more painfully than ever that prophecy had become dumb, 1 Macc. 4:46; 9:27; 14:41. The confessors and martyrs who bravely declared themselves were called, as in Ps 79:2, חסידים, Ἀσιδαῖοι. At that time "they saw," as 1 Macc. 4:38 says, "the sanctuary desolate, and the altar profaned, and the gates burnt up, and shrubs growing in the courts as in a forest, or as in one of the mountains, yea, and the priests' chambers pulled down." the doors of the Temple-gates were burned to ashes (cf. 2 Macc. 8:33; 1:8). The religious אותות (Ps 74:4) of the heathen filled the place where Jahve was wont to reveal Himself. Upon the altar of the court stood the βδέλυγμα ἐρημώσεως; in the courts they had planted trees, and likewise the "signs" of heathendom; and the לשׁכות (παστοφόρια) lay in ruins. When later on, under Demetrius Stoer (161), Alcimus (an apostate whom Antiochus had appointed high priest) and Bacchides advanced with promises of peace, but with an army at the same time, a band of scribes, the foremost of the Asidai'oi of Israel, went forth to meet them to intercede for their nation. Alcimus, however, seized sixty of them, slaughtered them in one day, and that, as it is added in 1 Macc. 7:16f., "according to the word which he wrote: The flesh of Thy saints and their blood have they shed round about Jerusalem, and there was none to bury them." The formula of citation κατὰ τὸν λόγον ὃν (τοὺς λόγου οὓς) ἔγραψε, and more particularly the ἔγραψε - which as being the aorist cannot have the Scripture (ἡ γραφή), and, since the citation is a prayer to god, not God, but only the anonymous psalmist, as its subject (vid., however, the various readings in Grimm on this passage) - sounds as though the historian were himself conscious that he was quoting a portion of Scripture that had taken its rise among the calamities of that time. In fact, no age could be regarded as better warranted in incorporating some of its songs in the Psalter than the Maccabaean, the sixty-third week predicted by Daniel, the week of suffering bearing in itself the character of the time of the end, this strictly martyr age of the Old Covenant, to which the Book of Daniel awards a high typical significance in relation to the history of redemption. But unbiassed as we are in the presence of the question whether there are Maccabaean Psalms, still there is, on the other hand, much, too, that is against the referring of the two Psalms to the Maccabaean age. In Ps 79:1-13 there is nothing that militates against referring it to the Chaldaean age, and Ps 79:11 (cf. Ps 102:21; Ps 69:34) is even favourable to this. And in Psalms 74, in which Ps 74:4, Ps 74:8, Ps 74:9 are the most satisfactorily explained from the Maccabaean age, there are, again, other parts which are better explained from the Chaldaean. For what is said in Ps 74:7, "they have set Thy Temple on fire," applies just as unconditionally as it runs to the Chaldaeans, but not to the Syrians. And the cry of prayer, Ps 74:3, "lift up Thy footsteps to the eternal ruins," appears to assume a laying waste that has taken place within the last few years at least, such as the Maccabaean age cannot exhibit, although at the exaltation of the Maccabees Jerusalem was ἀοίκητος ὡς ἔρημος (1 Macc. 3:45). Hitzig, it is true, renders: raise Thy footsteps for sudden attacks without end; but both the passages in which משּׁוּאות occurs mutually secure to this word the signification "desolations" (Targum, Symmachus, Jerome, and Saadia). If, however, the Chaldaean catastrophe were meant, then the author of both Psalms, on the ground of Ezra 2:41; Neh 7:44 (cf. Neh 11:22), might be regarded as an Asaphite of the time of the Exile, although they might also be composed by any one in the Asaphic style. And as regards their relation to Jeremiah, we ought to be contented with the fact that Jeremiah, whose peculiarity as a writer is otherwise so thoroughly reproductive, is, notwithstanding, also reproduced by later writers, and in this instance by the psalmist. Nothing is more certain than that the physiognomy of these Psalms does not correspond to any national misfortune prior to the Chaldaean catastrophe. Vaihinger's attempt to comprehend them from the time of Athaliah's reign of terror, is at issue with itself. In the history of Israel instances of the sacking of Jerusalem and of the Temple are not unknown even prior to the time of Zedekiah, as in the reign of Jehoram, but there is no instance of the city being reduced to ashes. Since even the profanation of the Temple by the Persian general Bagoses (Josephus, Ant. xi. 7), to which Ewald formerly referred this Psalm, was not accompanied by any injury of the building itself, much less its reduction to ashes, there remains only the choice between the laying waste of Jerusalem and of the Temple in the year 588 and in the year 167. We have reserved to ourselves the liberty of acknowledging some insertions from the time of the Maccabees in the Psalter; supra, pp. 6-8. Now since in both Psalms, apart from the משׁאות נצח, everything accords with the Maccabaean age, whilst when we refer them to the Chaldaean period the scientific conscience is oppressed by many difficulties (more especially in connection with Ps 74:4, Ps 74:8-9; Ps 79:2-3), we yield to the force of the impression and base both Psalms upon the situation of the Jewish nation under Antiochus and Demetrius. Their contents coincide with the prayer of Judas Maccabaeus in 2 Macc. 8:1-4. John Gill INTRODUCTION TO PSALM 74 Maschil of Asaph. Some think that Asaph, the penman of this psalm, was not the same that lived in the times of David, but some other of the same name, a descendant of his (k), that lived after the Babylonish captivity, since the psalm treats of things that were done at the time the Jews were carried captive into Babylon, or after; but this hinders not that it might be the same man; for why might he not, under a spirit of prophecy, speak of the sufferings of the church in later ages, as well as David and others testify before hand of the sufferings of Christ, and the glory that should follow? The psalm is called "Maschil", because it gives knowledge of, and causes to understand what afflictions should befall the church and people of God in later times. The Targum is, "a good understanding by the hands of Asaph.'' Some think the occasion of the psalm was the Babylonish captivity, as before observed, when indeed the city and temple were burnt; but then there were prophets, as Jeremiah, Ezekiel, Daniel, and after them Haggai, Zechariah, and Malachi; which is here denied, Ps 74:9, others think it refers to the times of Antiochus Epiphanes; but though prophecy indeed had then ceased, and the temple was profaned, yet not burnt. The Jews apply it to their present captivity, and to the profanation of the temple, by Titus (l), and to the destruction both of the city and temple by him; so Theodoret: the title of it in the Syriac version is, "when David saw the angel slaying the people, and he wept and said, on me and my seed, and not on these innocent sheep; and again a prediction of the siege of the city of the Jews, forty years after the ascension, by Vespasian the old man, and Titus his son, who killed multitudes of the Jews, and destroyed Jerusalem; and hence the Jews have been wandering to this day.'' But then it is not easy to account for it why a psalm of lamentation should be composed for the destruction of that people, which so righteously came upon them for their sins, and particularly for their contempt and rejection of the Messiah. It therefore seems better, with Calvin and Cocceius, to suppose that this psalm refers to the various afflictions, which at different times should come upon the church and people of God; and perhaps the superstition, wickedness, and cruelty of the Romish antichrist, may be hinted at.
73:173:1: Իմաստութիւն յԱսափ. ՀԳ։73:1: Ընդէ՞ր մերժեցեր Աստուած ՚ի սպառ. բարկացաւ սրտմտութիւն քո ՚ի վերայ խաշին արօտի քոյ[7145]։ [7145] Ոմանք.՚Ի կատարած սաղմոս յԱսափ։ [0] Իմաստութիւն Ասափի1 Աստուա՛ծ, ինչո՞ւ մերժեցիր ընդմիշտ, եւ զայրոյթդ սաստկացաւ քո արօտի ոչխարների վրայ: Երգ Ասափի[74:1] Ո՛վ Աստուած, ինչո՞ւ մեզ բոլորովին մերժեցիր Ու բարկութիւնդ կը մխայ քու արօտիդ ոչխարներուն վրայ։ Իմաստութիւն Ասափայ: 1Ընդէ՞ր մերժեցեր, Աստուած, ի սպառ. բարկացաւ սրտմտութիւն քո ի վերայ խաշին արօտի քո: 73:1: Իմաստութիւն յԱսափ. ՀԳ։ 73:1: Ընդէ՞ր մերժեցեր Աստուած ՚ի սպառ. բարկացաւ սրտմտութիւն քո ՚ի վերայ խաշին արօտի քոյ[7145]։ [7145] Ոմանք.՚Ի կատարած սաղմոս յԱսափ։ [0] Իմաստութիւն Ասափի 1 Աստուա՛ծ, ինչո՞ւ մերժեցիր ընդմիշտ, եւ զայրոյթդ սաստկացաւ քո արօտի ոչխարների վրայ: Երգ Ասափի [74:1] Ո՛վ Աստուած, ինչո՞ւ մեզ բոլորովին մերժեցիր Ու բարկութիւնդ կը մխայ քու արօտիդ ոչխարներուն վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	73:1[73:0] Учение Асафа.73:1 Для чего, Боже, отринул нас навсегда? возгорелся гнев Твой на овец пажити Твоей? 73:1 συνέσεως συνεσις comprehension τῷ ο the Ασαφ ασαφ Asaph; Asaf ἵνα ινα so; that τί τις.1 who?; what? ἀπώσω απωθεω thrust away; reject ὁ ο the θεός θεος God εἰς εις into; for τέλος τελος completion; sales tax ὠργίσθη οργιζω impassioned; anger ὁ ο the θυμός θυμος provocation; temper σου σου of you; your ἐπὶ επι in; on πρόβατα προβατον sheep νομῆς νομη grazing; spreading σου σου of you; your 73:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph אַ֤ךְ ʔˈaḵ אַךְ only טֹ֭וב ˈṭôv טֹוב good לְ lᵊ לְ to יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to בָרֵ֥י vārˌê בַּר pure לֵבָֽב׃ lēvˈāv לֵבָב heart 73:1. eruditionis Asaph ut quid Deus reppulisti in finem fumavit furor tuus in gregem pascuae tuaeUnderstanding for Asaph. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? Maschil of Asaph. ^[463] KJV Chapter [74] Maschil of Asaph. [1] O God, why hast thou cast [us] off for ever? [why] doth thine anger smoke against the sheep of thy pasture: [73:0] Учение Асафа. 73:1 Для чего, Боже, отринул нас навсегда? возгорелся гнев Твой на овец пажити Твоей? 73:1 συνέσεως συνεσις comprehension τῷ ο the Ασαφ ασαφ Asaph; Asaf ἵνα ινα so; that τί τις.1 who?; what? ἀπώσω απωθεω thrust away; reject ὁ ο the θεός θεος God εἰς εις into; for τέλος τελος completion; sales tax ὠργίσθη οργιζω impassioned; anger ὁ ο the θυμός θυμος provocation; temper σου σου of you; your ἐπὶ επι in; on πρόβατα προβατον sheep νομῆς νομη grazing; spreading σου σου of you; your 73:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph אַ֤ךְ ʔˈaḵ אַךְ only טֹ֭וב ˈṭôv טֹוב good לְ lᵊ לְ to יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to בָרֵ֥י vārˌê בַּר pure לֵבָֽב׃ lēvˈāv לֵבָב heart 73:1. eruditionis Asaph ut quid Deus reppulisti in finem fumavit furor tuus in gregem pascuae tuae Understanding for Asaph. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? Maschil of Asaph. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ 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 1. "Отринул нас навсегда" - не в смысле полного и вечного отчуждения Бога от своего народа, а в смысле продолжительности ниспосланного на него испытания. Обычная гипербола, употребляемая писателями поэтами. Можно понимать "навсегда" и буквально, суживая заключающийся здесь смысл до указания на вечное уже лишение еврейского народа его святыни - Кивота Завета, который с разрушением храма исчез навсегда. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Mournful Complaints. 1 O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? 2 Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt. 3 Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary. 4 Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs. 5 A man was famous according as he had lifted up axes upon the thick trees. 6 But now they break down the carved work thereof at once with axes and hammers. 7 They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground. 8 They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. 9 We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. 10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? 11 Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom. This psalm is entitled Maschil--a psalm to give instruction, for it was penned in a day of affliction, which is intended for instruction; and this instruction in general it gives us, That when we are, upon any account, in distress, it is our wisdom and duty to apply to God by faithful and fervent prayer, and we shall not find it in vain to do so. Three things the people of God here complain of:-- I. The displeasure of God against them, as that which was the cause and bitterness of all their calamities. They look above the instruments of their trouble, who, they knew, could have no power against them unless it were given them from above, and keep their eye upon God, by whose determined counsel they were delivered up into the hands of wicked and unreasonable men. Observe the liberty they take to expostulate with God (v. 1), we hope not too great a liberty, for Christ himself, upon the cross, cried out, My God my God, why hast thou forsaken me? So the church here, O God! why hast thou forsaken us for ever? Here they speak according to their present dark and melancholy apprehensions; for otherwise, Has God cast away his people? God forbid, Rom. xi. 1. The people of God must not think that because they are cast down they are therefore cast off, that because men cast them off therefore God does, and that because he seems to cast them off for a time therefore they are really cast off for ever: yet this expostulation intimates that they dreaded God's casting them off more than any thing, that they desired to be owned of him, whatever they suffered from men, and were desirous to know wherefore he thus contended with them: Why does thy anger smoke? that is, why does it rise up to such a degree that all about us take notice of it, and ask, What means the heat of this great anger? Deut. xxix. 24. Compare v. 20, where the anger of the Lord and his jealousy are said to smoke against sinners. Observe what they plead with God, now that they lay under the tokens and apprehensions of his wrath. 1. They plead their relation to him: "We are the sheep of thy pasture, the sheep wherewith thou hast been pleased to stock the pasture, thy peculiar people whom thou art pleased to set apart for thyself and design for thy own glory. That the wolves worry the sheep is not strange; but was ever any shepherd thus displeased at his own sheep? Remember, we are thy congregation (v. 2), incorporated by thee and for thee, and devoted to thy praise; we are the rod, or tribe, of thy inheritance, whom thou hast been pleased to claim a special property in above other people ( Deut. xxxii. 9), and from whom thou hast received the rents and issues of praise and worship more than from the neighbouring nations. Nay, a man's inheritance may lie at a great distance, but we are pleading for Mount Zion, wherein thou hast dwelt, which has been the place of thy peculiar delight and residence, thy demesne and mansion." 2. They plead the great things God had done for them and the vast expense he had been at upon them: "It is thy congregation, which thou hast not only made with a word's speaking, but purchased of old by many miracles of mercy when they were first formed into a people; it is thy inheritance, which thou hast redeemed when they were sold into servitude." God gave Egypt to ruin for their ransom, gave men for them, and people for their life, Isa. xliii. 3, 4. "Now, Lord, wilt thou now abandon a people that cost thee so dear, and has been so dear to thee?" And, if the redemption of Israel out of Egypt was an encouragement to hope that he would not cast them off, much more reason have we to hope that God will not cast off any whom Christ has redeemed with his own blood; but the people of his purchase shall be for ever the people of his praise. 3. They plead the calamitous state that they were in (v. 3): "Lift up thy feet; that is, come with speed to repair the desolations that are made in thy sanctuary, which otherwise will be perpetual an irreparable." It has been sometimes said that the divine vengeance strikes with iron hands, yet it comes with leaden feet; and then those who wait for the day of the Lord, cry, Lord, lift up thy feet; exalt thy steps; magnify thyself in the outgoing of thy providence. When the desolations of the sanctuary have continued long we are tempted to think they will be perpetual; but it isa temptation; for God will avenge his own elect, will avenge them speedily, though he bear long with their oppressors and persecutors. II. They complain of the outrage and cruelty of their enemies, not so much, no, not at all, of what they had done to the prejudice of their secular interests; here are no complaints of the burning of their cities and ravaging of their country, but only what they had done against the sanctuary and the synagogue. The concerns of religion should lie nearer our hearts and affect us more than any worldly concern whatsoever. The desolation of God's house should grieve us more than the desolation of our own houses; for the matter is not great what becomes of us and our families in this world provided God's name may be sanctified, his kingdom may come, and his will be done. 1. The psalmist complains of the desolations of the sanctuary, as Daniel, ch. ix. 17. The temple at Jerusalem was the dwelling-place of God's name, and therefore the sanctuary, or holy place, v. 7. In this the enemies did wickedly (v. 3), for they destroyed it in downright contempt of God and affront to him. (1.) They roared in the midst of God's congregations, v. 4. There where God's faithful people attended on him with a humble reverent silence, or softly speaking, they roared in a riotous revelling manner, being elated with having made themselves masters of that sanctuary of which they had sometimes heard formidable things. (2.) They set up their ensigns for signs. The banners of their army they set up in the temple (Israel's strongest castle, as long as they kept closely to God) as trophies of their victory. There, where the signs of God's presence used to be, now the enemy had set up their ensigns. This daring defiance of God and his power touched his people in a tender part. (3.) They took a pride in destroying the carved work of the temple. As much as formerly men thought it an honour to lend a hand to the building of the temple, and he was thought famous that helped to fell timber for that work, so much now they valued themselves upon their agency in destroying it, v. 5, 6. Thus, as formerly those were celebrated for wise men that did service to religion, so now those are applauded as wits that help to run it down. Some read it thus: They show themselves, as one that lifts up axes on high in a thicket of trees, for so do they break down the carved work of the temple they make no more scruple of breaking down the rich wainscot of the temple than woodcutters do of hewing trees in the forest; such indignation have they at the sanctuary that the most curious carving that ever was seen is beaten down by the common soldiers without any regard had to it, either as a dedicated thing or as a piece of exquisite art. (4.) They set fire to it, and so violated or destroyed it to the ground, v. 7. The Chaldeans burnt the house of God, that stately costly fabric, 2 Chron. xxxvi. 19. And the Romans left not there one stone upon another (Matt. xxiv. 2), rasing it, rasing it, even to the foundations, till Zion, the holy mountain, was, by Titus Vespasian, ploughed as a field. 2. He complains of the desolations of the synagogues, or schools of the prophets, which, before the captivity, were in use, though much more afterwards. There God's word was read and expounded, and his name praised and called upon, without altars or sacrifices. These also they had a spite to (v. 8): Let us destroy them together; not only the temple, but all the places of religious worship and the worshippers with them. Let us destroy them together; let them be consumed in the same flame. Pursuant to this impious resolve they burnt up all the synagogues of God in the land and laid them all waste. So great was their rage against religion that the religious houses, because religious, were all levelled with the ground, that God's worshippers might not glorify God, and edify one another, by meeting in solemn assemblies. III. The great aggravation of all these calamities was that they had no prospect at all of relief, nor could they foresee an end of them (v. 9): "We see our enemy's sign set up in the sanctuary, but we see not our signs, none of the tokens of God's presence, no hopeful indications of approaching deliverance. There is no more any prophet to tell us how long the trouble will last and when things concerning us shall have an end, that the hope of an issue at last may support us under our troubles." In the captivity in Babylon they had prophets, and had been told how long the captivity should continue, but the day was cloudy and dark (Ezek. xxxiv. 12), and they had not as yet the comfort of these gracious discoveries. God spoke once, yea, twice, good words and comfortable words, but they perceived them not. Observe, They do not complain, "We see not our armies; there are no men of war to command our forces, nor any to go forth with our hosts;" but, "no prophets, none to tell us how long." This puts them upon expostulating with God, as delaying, 1. To assert his honour (v. 10): How long shall the adversary reproach and blaspheme thy name? In the desolations of the sanctuary our chief concern should be for the glory of God, that it may not be injured by the blasphemies of those who persecute his people for his sake, because they are his; and therefore our enquiry should be, not "How long shall we be troubled?" but "How long shall God be blasphemed?" 2. To exert his power (v. 11): "Why withdrawest thou thy hand, and dost not stretch it out, to deliver thy people and destroy thy enemies? Pluck it out of thy bosom, and be not as a man astonished, as a mighty man that cannot save, or will not," Jer. xiv. 9. When the power of enemies is most threatening it is comfortable to fly to the power of God. Adam Clarke: Commentary on the Bible - 1831 74:1: O God, why hast thou cast us off for ever? - Hast thou determined that we shall never more be thy people? Are we never to see an end to our calamities? Albert Barnes: Notes on the Bible - 1834 74:1: O God, why hast thou cast us off for ever? - Thou seemest to have cast us off foRev_er, or finally. Compare Psa 44:9, note; Psa 13:1, note. "Why doth thine anger smoke." See Deu 29:20. The presence of smoke indicates fire, and the language here is such as often occurs in the Scriptures, when anger or wrath is compared with fire. See Deu 32:22; Jer 15:14. Against the sheep of thy pasture - Thy people, represented as a flock. See Psa 79:13; Psa 95:7. This increases the tenderness of the appeal. The wrath of God seemed to be enkindled against his own people, helpless and defenseless, who needed his care, and who might naturally look for it - as a flock needs the care of a shepherd, and as the care of the shepherd might be expected. He seemed to be angry with his people, and to have cast them off, when they had every reason to anticipate his protection. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:1: O God: Psa 10:1, Psa 42:9, Psa 42:11, Psa 44:9, Psa 60:1, Psa 60:10, Psa 77:7; Jer 31:37, Jer 33:24-26; Rom 11:1, Rom 11:2 smoke: Psa 79:5; Deu 29:20 the sheep: Psa 79:13, Psa 95:7, Psa 100:3; Jer 23:1; Eze 34:8, Eze 34:31; Luk 12:32; Joh 10:26-30 Carl Friedrich Keil and Franz Delitzsch 74:1 The poet begins with the earnest prayer that God would again have compassion upon His church, upon which His judgment of anger has fallen, and would again set up the ruins of Zion. Why for ever (Ps 74:10, Ps 79:5; Ps 89:47, cf. Ps 13:2)? is equivalent to, why so continually and, as it seems, without end? The preterite denotes the act of casting off, the future, Ps 74:1, that lasting condition of this casting off. למה, when the initial of the following word is a guttural, and particularly if it has a merely half-vowel (although in other instances also, Gen 12:19; Gen 27:45; Song 1:7), is deprived of its Dagesh and accented on the ultima, in order (as Mose ha-Nakdan expressly observes) to guard against the swallowing up of the ah; cf. on Ps 10:1. Concerning the smoking of anger, vid., Ps 18:9. The characteristically Asaphic expression צאן מרעיתו is not less Jeremianic, Jer 23:1. In Ps 74:2 God is reminded of what He has once done for the congregation of His people. קדם, as in Ps 44:2, points back into the Mosaic time of old, to the redemption out of Egypt, which is represented in קנה (Ex 15:17) as a purchasing, and in גאל (Ps 77:15; Ps 78:35, Ex 15:13) as a ransoming (redemptio). שׁבט נחלתך is a factitive object; שׁבט is the name given to the whole nation in its distinctness of race from other peoples, as in Jer 10:16; Jer 51:19, cf. Is 63:17. זה (Ps 74:2) is rightly separated from הר־ציון (Mugrash); it stands directly for אשׁר, as in Ps 104:8, Ps 104:26; Prov 23:22; Job 15:17 (Ges. 122, 2). The congregation of the people and its central abode are, as though forgotten of God, in a condition which sadly contrasts with their election. משּׁאות נצח are ruins (vid., Ps 73:18) in a state of such total destruction, that all hope of their restoration vanishes before it; נצח here looks forward, just as עולם (חרבות), Is 63:12; Ps 61:4, looks backwards. May God then lift His feet up high (פּעמים poetical for רגלים, cf. Ps 58:11 with Ps 68:24), i.e., with long hurried steps, without stopping, move towards His dwelling - lace that now lies in ruins, that by virtue of His interposition it may rise again. Hath the enemy made merciless havoc - he hath ill-treated (הרע, as in Ps 44:3) everything (כּל, as in Ps 8:7, Zeph 1:2, for חכּל or את־כּל) in the sanctuary - how is it possible that this sacrilegious vandalism should remain unpunished! Geneva 1599 74:1 "Maschil of Asaph." O God, (a) why hast thou cast [us] off for ever? [why] doth thine anger smoke against the sheep of thy pasture? (a) The Church of God is oppressed by the tyranny, either of the Babylonians or of Antiochus, and prays to God by whose hand the yoke was laid on them for their sins. John Gill 74:1 O God, why hast thou cast us off for ever?..... This the church supposed because of the prevalence, oppression, and triumph of the enemy, because of the hardships and afflictions she laboured under, and because of the hidings of the face of God from her, which unbelief interpreted of a casting off; see Ps 77:7 when in reality it was not so, only in appearance, and according to a wrong judgment made of things; for God never did nor never will cast off, nor cast away, his people whom he foreknew, Rom 11:1, why doth thine anger smoke against the sheep of thy pasture? the people of God are called "sheep", because subject to go astray, not only before conversion, but after; and because harmless and inoffensive in their lives and conversations; and because, though exposed to the insults and persecutions of men, and their butcheries and barbarities, and therefore called "the flock of slaughter", Zech 11:4, yet bear all patiently, as the sheep before her shearers is dumb; and because like sheep they are weak and timorous, unable to defend themselves; are clean, and so distinguished from dogs and swine; and are profitable, though not to God, yet to men, and one another; and like sheep are sociable, and love to be together: and they are called the sheep of the Lord's pasture; because he provides good pasture for them, leads them into it, and feeds them himself with Christ, the bread of life, the tree of life, and hidden manna; with covenant grace and promises, even the sure mercies of David; with discoveries of his love and grace, and with his word and ordinances; and yet these, when under afflictions and desertions, are ready to conclude that God is angry with them, yea, is very angry; that his anger burns against them, and his fierce wrath goes over them, signified by smoking; see Deut 19:20, alluding to men, who, when they are angry, become hot, as Kimchi observes, and their breath like smoke comes out of their nostrils. (k) Bochart. Hierozoic. par. 1. l. 3. c. 29. col. 984. (l) Vid. T. Bab. Gittin, fol. 56. 2. Robert Jamieson, A. R. Fausset and David Brown 74:1 If the historical allusions of Ps 74:6-8, &c., be referred, as is probable, to the period of the captivity, the author was probably a descendant and namesake of Asaph, David's contemporary and singer (compare 2Chron 35:15; Ezra 2:41). He complains of God's desertion of His Church, and appeals for aid, encouraging himself by recounting some of God's mighty deeds, and urges his prayer on the ground of God's covenant relation to His people, and the wickedness of His and their common enemy. (Psa. 74:1-23) cast . . . off--with abhorrence (compare Ps 43:2; Ps 44:9). There is no disavowal of guilt implied. The figure of fire to denote God's anger is often used; and here, and in Deut 29:20, by the word "smoke," suggests its continuance. sheep . . . pasture--(Compare Ps 80:1; Ps 95:7).
73:273:2: Յիշեա՛ զժողովուրդ քո զոր ստացա՛ր իսկզբանէ. փրկեցեր զվիճակ ժառանգութեան քոյ։ Լեառն Սիոն ա՛յս որ բնակեցեր դու ՚ի սմա[7146]. [7146] Ոմանք.Այս է, ուր բնակեցար դու ՚ի նմա։ 2 Յիշի՛ր քո ժողովրդին, որ սկզբից ստացար, եւ փրկեցիր քեզ վիճակուած ժառանգութիւնը՝ լեռն այս Սիոնի, որտեղ դու բնակուեցիր: 2 Յիշէ՛ քու ժողովուրդդ որ սկիզբէն ստացար, Քու ժառանգութեանդ վիճակը որ փրկեցիր Ու Սիօն լեռը, ուր բնակեցար։ Յիշեա զժողովուրդ քո զոր ստացար ի սկզբանէ, փրկեցեր զվիճակ ժառանգութեան քո. լեառն Սիոն այս` ուր բնակեցեր դու ի սմա: 73:2: Յիշեա՛ զժողովուրդ քո զոր ստացա՛ր իսկզբանէ. փրկեցեր զվիճակ ժառանգութեան քոյ։ Լեառն Սիոն ա՛յս որ բնակեցեր դու ՚ի սմա[7146]. [7146] Ոմանք.Այս է, ուր բնակեցար դու ՚ի նմա։ 2 Յիշի՛ր քո ժողովրդին, որ սկզբից ստացար, եւ փրկեցիր քեզ վիճակուած ժառանգութիւնը՝ լեռն այս Սիոնի, որտեղ դու բնակուեցիր: 2 Յիշէ՛ քու ժողովուրդդ որ սկիզբէն ստացար, Քու ժառանգութեանդ վիճակը որ փրկեցիր Ու Սիօն լեռը, ուր բնակեցար։ zohrab-1805▾ eastern-1994▾ western am▾	73:273:2 Вспомни сонм Твой, {который} Ты стяжал издревле, искупил в жезл достояния Твоего, эту гору Сион, на которой Ты вселился. 73:2 μνήσθητι μναομαι remember; mindful τῆς ο the συναγωγῆς συναγωγη gathering σου σου of you; your ἧς ος who; what ἐκτήσω κταομαι acquire ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἐλυτρώσω λυτροω ransom ῥάβδον ραβδος rod κληρονομίας κληρονομια inheritance σου σου of you; your ὄρος ορος mountain; mount Σιων σιων Siōn; Sion τοῦτο ουτος this; he ὃ ος who; what κατεσκήνωσας κατασκηνοω nest; camp ἐν εν in αὐτῷ αυτος he; him 73:2 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i כִּ֭ ˈki כְּ as מְעַט mᵊʕˌaṭ מְעַט little נָטָ֣יוּנטוי nāṭˈāyû נטה extend רַגְלָ֑י raḡlˈāy רֶגֶל foot כְּ֝ ˈkᵊ כְּ as אַ֗יִן ʔˈayin אַיִן [NEG] שֻׁפְּכ֥וּשׁפכה šuppᵊḵˌû שׁפך pour אֲשֻׁרָֽי׃ ʔᵃšurˈāy אָשׁוּר step 73:2. recordare congregationis tuae quam possedisti ab initio et redemisti virgam hereditatis tuae montis Sion in quo habitastiRemember thy congregation, which thou hast possessed from the beginning. The sceptre of thy inheritance which thou hast redeemed: mount Sion in which thou hast dwelt. 1. O God, why hast thou cast off for ever? why doth thine anger smoke against the sheep of thy pasture? Remember thy congregation, [which] thou hast purchased of old; the rod of thine inheritance, [which] thou hast redeemed; this mount Zion, wherein thou hast dwelt: 73:2 Вспомни сонм Твой, {который} Ты стяжал издревле, искупил в жезл достояния Твоего, эту гору Сион, на которой Ты вселился. 73:2 μνήσθητι μναομαι remember; mindful τῆς ο the συναγωγῆς συναγωγη gathering σου σου of you; your ἧς ος who; what ἐκτήσω κταομαι acquire ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἐλυτρώσω λυτροω ransom ῥάβδον ραβδος rod κληρονομίας κληρονομια inheritance σου σου of you; your ὄρος ορος mountain; mount Σιων σιων Siōn; Sion τοῦτο ουτος this; he ὃ ος who; what κατεσκήνωσας κατασκηνοω nest; camp ἐν εν in αὐτῷ αυτος he; him 73:2 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i כִּ֭ ˈki כְּ as מְעַט mᵊʕˌaṭ מְעַט little נָטָ֣יוּנטוי nāṭˈāyû נטה extend רַגְלָ֑י raḡlˈāy רֶגֶל foot כְּ֝ ˈkᵊ כְּ as אַ֗יִן ʔˈayin אַיִן [NEG] שֻׁפְּכ֥וּשׁפכה šuppᵊḵˌû שׁפך pour אֲשֻׁרָֽי׃ ʔᵃšurˈāy אָשׁוּר step 73:2. recordare congregationis tuae quam possedisti ab initio et redemisti virgam hereditatis tuae montis Sion in quo habitasti Remember thy congregation, which thou hast possessed from the beginning. The sceptre of thy inheritance which thou hast redeemed: mount Sion in which thou hast dwelt. 1. O God, why hast thou cast off for ever? why doth thine anger smoke against the sheep of thy pasture? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Сонм" - собрание людей, народ. "Стяжал" - приобрел. Еврейский народ был приобретен Богом издревле, еще со времени избрания Авраама, которому Он покровительствовал и от которого произвел целый народ. - "Искупил в жезл достояния", точнее "искупил в колено достояния", т. е. Господь сделал еврейский народ своим особым достоянием, поколением людей, которых Он любил и на которых изливал многочисленные милости. Adam Clarke: Commentary on the Bible - 1831 74:2: Remember thy congregation, which thou hast purchased of old - We are the descendants of that people whom thou didst take unto thyself; the children of Abraham, Isaac, and Jacob. Wilt thou never more be reconciled to us? Albert Barnes: Notes on the Bible - 1834 74:2: Remember thy congregation - The word rendered "congregation" means properly an "assembly," a "community," and it is frequently applied to the Israelites, or the Jewish people, considered as a body or a community associated for the service of God. Exo 12:3; Exo 16:1-2, Exo 16:9; Lev 4:15; Num 27:17. The word used by the Septuagint is συναγωγή sunagō gē - synagogue - but refers here to the whole Jewish people, not to a particular synagogue or congregation. Which thou hast purchased of old - In ancient times; in a former age. That is, Thou hast "purchased" them to thyself, or as thine own, by redeeming them from bondage, thus securing to thyself the right to them, as one does who redeems or purchases a thing. See the notes at Isa 43:3. The rod of thine inheritance - Margin, as in Hebrew, "tribe." The Hebrew word - שׁבט shê bet - means properly "a staff," stick, rod; then, a shepherd's staff, a crook; then, a scepter; and then it is used to denote a "tribe," so called from the staff or scepter which the chief of the tribe carried as the symbol of authority. Exo 28:21; Jdg 20:2. The word "inheritance" is frequently applied to the children of Israel considered as belonging to God, as property inherited belongs to him who owns it - perhaps suggesting the idea that the right to them had come down, as inherited property does, from age to age. It was a right over them acquired long before, in the days of the patriarchs. Which thou hast redeemed - By delivering them out of Egyptian bondage. So the church is now redeemed, and, as such, it belongs to God. This mount Zion - Jerusalem - the seat of government, and of public worship - the capital of the nation. Wherein thou last dwelt - By the visible symbol of thy presence and power. - On all these considerations the psalmist prays that God would not forget Jerusalem in the present time of desolation and trouble. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:2: purchased: Exo 15:16; Deu 9:29; Act 20:28 rod: or, tribe thine: Psa 33:12, Psa 106:40, Psa 135:4; Deu 4:20, Deu 32:9; Jer 10:16 redeemed: Isa 51:11, Isa 62:12; Tit 2:14; Rev 5:9 this mount: Psa 48:1, Psa 48:2, Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14 Geneva 1599 74:2 Remember thy congregation, [which] thou hast purchased of old; the (b) rod of thine inheritance, [which] thou hast redeemed; this mount Zion, wherein thou hast dwelt. (b) Which inheritance you have measured out for yourself as with a line or rod. John Gill 74:2 Remember thy congregation, which thou hast purchased of old,.... Alluding to the redemption of the congregation of Israel out of Egypt, when they were said to be "purchased", Ex 15:16 and as that people were typical of the people of God, they may be said to be "purchased then", even of old; though the purchase in reality was not made till the blood of Christ was shed, with which he purchased his church, Acts 20:28, indeed he was the Lamb, slain from the foundation of the world, in the purpose and promise of God, and in the typical sacrifices so early offered up, Rev_ 13:8, and besides, the words may be considered as the words of the church of God groaning under antichristian oppression and cruelty, hundreds of years since the death of Christ, and so may be said to be of old purchased; and which is called a "congregation", because a select number, chosen of God, and called out of the world, and brought into one body, and into fellowship with Christ and one another; and though they may not meet together in one place, they are all of one body, and will one day make one general assembly and church of the firstborn, called "the congregation of the righteous", Ps 1:5 now it is desired of the Lord for these, that they might be remembered with his lovingkindness and tender mercies, with his covenant and promises, and be delivered and saved out of the hands of their enemies: the rod of thine inheritance, which thou hast redeemed; the Targum adds, out of Egypt; but this is to be understood not of the redemption of the people of Israel, but of the redemption of the church of God from sin, Satan, the law, the world, hell, and death; who are chosen by the Lord for his inheritance, his peculiar treasure and portion; and which he highly values and esteems, and is dear unto him as such, as the redemption of them by the blood of Christ shows: this Mount Sion wherein thou hast dwelt; meaning the church of God, which often goes by this name, both in the Old and in the New Testament, comparable to the mount of Zion for its height, holiness, and immoveableness; where the Lord has promised to dwell, and where he does dwell, and will for evermore. As the reference to Sion literally understood, it is called "this Sion", because well known, and because the psalm might be composed or said in it, as Kimchi observes; and which shows that it was written before the destruction of the city and temple, and while Zion was the seat of religious worship, and therefore a prophecy of future times. John Wesley 74:2 Thy congregation - Thy people. Thine inheritance - The tribe of Judah, which thou hast in a special manner chosen for thine inheritance, and for the birth of the Messiah. Nor is it strange that he mentions this tribe particularly, because the calamity here remembered, did principally befal this tribe, and Benjamin, which was united with it. Robert Jamieson, A. R. Fausset and David Brown 74:2 The terms to denote God's relation to His people increase in force: "congregation"--"purchased"--"redeemed"--"Zion," His dwelling.
73:373:3: համբարձ զձեռն քո ՚ի վերայ ամբարտաւանութեան նոցա ՚ի սպառ։ Որ ինչ անիրաւեցաւ թշնամին ՚ի սրբութեան քում[7147], [7147] Ոմանք.Որ ինչ անօրինեցաւ թշ՛՛։ 3 Նրանց ամբարտաւանութեան վրայ բարձրացրո՛ւ քո ձեռքն ընդմիշտ, քանզի թշնամին անիրաւութիւն գործեց քո սրբարանում: 3 Բարձրացուր քու քայլերդ դէպի բոլորովին աւերուածները, Դէպի սուրբ տեղը թշնամիին ըրած բոլոր գէշ գործերը։ Համբարձ ^[451]զձեռն քո ի վերայ ամբարտաւանութեան նոցա`` ի սպառ. որ ինչ անիրաւեցաւ թշնամին ի սրբութեան քում: 73:3: համբարձ զձեռն քո ՚ի վերայ ամբարտաւանութեան նոցա ՚ի սպառ։ Որ ինչ անիրաւեցաւ թշնամին ՚ի սրբութեան քում[7147], [7147] Ոմանք.Որ ինչ անօրինեցաւ թշ՛՛։ 3 Նրանց ամբարտաւանութեան վրայ բարձրացրո՛ւ քո ձեռքն ընդմիշտ, քանզի թշնամին անիրաւութիւն գործեց քո սրբարանում: 3 Բարձրացուր քու քայլերդ դէպի բոլորովին աւերուածները, Դէպի սուրբ տեղը թշնամիին ըրած բոլոր գէշ գործերը։ zohrab-1805▾ eastern-1994▾ western am▾	73:373:3 Подвигни стопы Твои к вековым развалинам: все разрушил враг во святилище. 73:3 ἔπαρον επαιρω lift up; rear up τὰς ο the χεῖράς χειρ hand σου σου of you; your ἐπὶ επι in; on τὰς ο the ὑπερηφανίας υπερηφανια pride αὐτῶν αυτος he; him εἰς εις into; for τέλος τελος completion; sales tax ὅσα οσος as much as; as many as ἐπονηρεύσατο πονηρευομαι the ἐχθρὸς εχθρος hostile; enemy ἐν εν in τοῖς ο the ἁγίοις αγιος holy σου σου of you; your 73:3 כִּֽי־ kˈî- כִּי that קִ֭נֵּאתִי ˈqinnēṯî קנא be jealous בַּֽ bˈa בְּ in † הַ the הֹולְלִ֑ים hôlᵊlˈîm הלל be infatuated שְׁלֹ֖ום šᵊlˌôm שָׁלֹום peace רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֶרְאֶֽה׃ ʔerʔˈeh ראה see 73:3. sublimitas pedum tuorum dissipata est usque ad finem omnia mala egit inimicus in sanctuarioLift up thy hands against their pride unto the end; see what things the enemy hath done wickedly in the sanctuary. 2. Remember thy congregation, which thou hast purchased of old, which thou hast redeemed to be the tribe of thine inheritance; mount Zion, wherein thou hast dwelt. Lift up thy feet unto the perpetual desolations; [even] all [that] the enemy hath done wickedly in the sanctuary: 73:3 Подвигни стопы Твои к вековым развалинам: все разрушил враг во святилище. 73:3 ἔπαρον επαιρω lift up; rear up τὰς ο the χεῖράς χειρ hand σου σου of you; your ἐπὶ επι in; on τὰς ο the ὑπερηφανίας υπερηφανια pride αὐτῶν αυτος he; him εἰς εις into; for τέλος τελος completion; sales tax ὅσα οσος as much as; as many as ἐπονηρεύσατο πονηρευομαι the ἐχθρὸς εχθρος hostile; enemy ἐν εν in τοῖς ο the ἁγίοις αγιος holy σου σου of you; your 73:3 כִּֽי־ kˈî- כִּי that קִ֭נֵּאתִי ˈqinnēṯî קנא be jealous בַּֽ bˈa בְּ in † הַ the הֹולְלִ֑ים hôlᵊlˈîm הלל be infatuated שְׁלֹ֖ום šᵊlˌôm שָׁלֹום peace רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty אֶרְאֶֽה׃ ʔerʔˈeh ראה see 73:3. sublimitas pedum tuorum dissipata est usque ad finem omnia mala egit inimicus in sanctuario Lift up thy hands against their pride unto the end; see what things the enemy hath done wickedly in the sanctuary. 2. Remember thy congregation, which thou hast purchased of old, which thou hast redeemed to be the tribe of thine inheritance; mount Zion, wherein thou hast dwelt. 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 3. "Подвигни стопы Твои к вековым развалинам", разумеется - Иерусалима и храма. Название этих развалин "вековыми" свидетельствует, что псалом написан не тотчас после разрушения Иерусалима и храма, но значительное время спустя, тогда пред писателем псалма ясно обнаружилась непоправимость бедствия силами тех немногих из евреев, которые еще оставались здесь. Очевидно, над несчастной и опустошенной Палестиной само время сказывалось разрушительно. Храм Соломона представлял обширные сооружения и обладал громадными ценностями, поэтому понятно, что "все разрушил враг во святилище", не только взял его ценности, но уничтожил все постройки около храма. Adam Clarke: Commentary on the Bible - 1831 74:3: Lift up thy feet - Arise, and return to us, our desolations still continue. Thy sanctuary is profaned by thine and our enemies. Albert Barnes: Notes on the Bible - 1834 74:3: Lift up thy feet - That is, Advance, or draw near. Come and look directly and personally on the desolations which now exist in the holy city. Unto the perpetual desolations - Hebrew, "the ruins of perpetuity," or eternity; that is, such as have been long continued, and threaten to continue foRev_er. The ruin had not suddenly come, and it did not seem likely soon to pass away, but appeared to be entire and permanent. The destruction of the city seemed to be complete and final. Even all that the enemy hath done wickedly - That is, with wicked intent and purpose. The reference seems to be to the Chaldeans, and to the ruin which they had brought upon the temple and city. In the sanctuary - That is, either Jerusalem, considered as a holy place; or the temple, the place of the public worship of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:3: Lift: Psa 44:23, Psa 44:26; Jos 10:24; Sa2 22:39-43; Isa 10:6, Isa 25:10, Isa 63:3-6; Mic 1:3 the perpetual: Psa 102:13, Psa 102:14; Neh 1:3, Neh 2:3, Neh 2:13; Isa 64:10, Isa 64:11; Dan 9:17; Mic 3:12; Luk 21:24; Rev 11:2 all: Psa 79:1; Jer 52:13; Lam 1:10; Dan 8:11-14, Dan 9:27, Dan 11:31; Mar 11:17 John Gill 74:3 Lift up thy feet unto the perpetual desolations,.... That is, arise, hasten, move swiftly, and in the greatness of strength, and come and see the desolations made by the enemy, which look as if they would remain for ever; meaning either the desolations made in the city and temple of Jerusalem, either by Nebuchadnezzar, or by Titus; or the havocs and devastations made in the church of God by the tyranny and persecutions of antichrist; which have continued so long, that an end of them has been almost despaired of. So Jacob is said to "lift up his feet"; which we render went on his way, Gen 29:1. Some take these words in a different sense, as a prayer for the destruction of the church's enemies; so the Targum, "lift up thy feet or goings, to make desolate the nations for ever;'' and Kimchi makes but one sentence of this and the following clause, and reads it thus, "lift up thy feet, to make desolate for ever every enemy that does wickedly in the sanctuary:'' but the accent "athnach", which divides propositions, and is upon the word forbids such a reading. The former sense is best, and most agreeable to the context; even all that the enemy hath done wickedly in the sanctuary; by profaning and destroying the temple, as did Nebuchadnezzar, Antiochus, and Titus; or by antichrist sitting in the temple and church of God, setting up idolatrous worship in it, and blaspheming the tabernacle of God, and those that dwell therein, Th2 2:4. John Wesley 74:3 Lift up - Come speedily to our rescue. Because - Because otherwise our destruction is irrecoverable. Robert Jamieson, A. R. Fausset and David Brown 74:3 Lift . . . feet-- (Gen 29:1) --that is, Come (to behold) the desolations (Ps 73:19).
73:473:4: պարծեցան ատելիք քո ՚ի մէջ բարեկենդանութեան քոյ[7148]։ [7148] Ոմանք.Բարեկենդանութեան իւրեանց։ 4 Քեզ ատողները պարծեցան իրենց բարօրութեամբ, նշաններն իրենց իբրեւ զինանշան դրին մուտքին, 4 Քու թշնամիներդ կը պոռան քու տաճարիդ մէջ։Իրենց նշանները նշանի տեղ կը դնեն։ Պարծեցան ատելիք քո ի մէջ ^[452]բարեկենդանութեան քո. եդին զնշանս իւրեանց ի նշանս: 73:4: պարծեցան ատելիք քո ՚ի մէջ բարեկենդանութեան քոյ[7148]։ [7148] Ոմանք.Բարեկենդանութեան իւրեանց։ 4 Քեզ ատողները պարծեցան իրենց բարօրութեամբ, նշաններն իրենց իբրեւ զինանշան դրին մուտքին, 4 Քու թշնամիներդ կը պոռան քու տաճարիդ մէջ։Իրենց նշանները նշանի տեղ կը դնեն։ zohrab-1805▾ eastern-1994▾ western am▾	73:473:4 Рыкают враги Твои среди собраний Твоих; поставили знаки свои вместо знамений {наших}; 73:4 καὶ και and; even ἐνεκαυχήσαντο εγκαυχαομαι pride oneself on; boast loudly οἱ ο the μισοῦντές μισεω hate σε σε.1 you ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the ἑορτῆς εορτη festival; feast σου σου of you; your ἔθεντο τιθημι put; make τὰ ο the σημεῖα σημειον sign αὐτῶν αυτος he; him σημεῖα σημειον sign καὶ και and; even οὐκ ου not ἔγνωσαν γινωσκω know 73:4 כִּ֤י kˈî כִּי that אֵ֖ין ʔˌên אַיִן [NEG] חַרְצֻבֹּ֥ות ḥarṣubbˌôṯ חַרְצֹב fedders לְ lᵊ לְ to מֹותָ֗ם môṯˈām מָוֶת death וּ û וְ and בָרִ֥יא vārˌî בָּרִיא fat אוּלָֽם׃ ʔûlˈām אוּל [uncertain] 73:4. fremuerunt hostes tui in medio pacti tui posuerunt signa sua in tropeumAnd they that hate thee have made their boasts, in the midst of thy solemnity. They have set up their ensigns for signs, 3. Lift up thy feet unto the perpetual ruins, all the evil that the enemy hath done in the sanctuary. Thine enemies roar in the midst of thy congregations; they set up their ensigns [for] signs: 73:4 Рыкают враги Твои среди собраний Твоих; поставили знаки свои вместо знамений {наших}; 73:4 καὶ και and; even ἐνεκαυχήσαντο εγκαυχαομαι pride oneself on; boast loudly οἱ ο the μισοῦντές μισεω hate σε σε.1 you ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the ἑορτῆς εορτη festival; feast σου σου of you; your ἔθεντο τιθημι put; make τὰ ο the σημεῖα σημειον sign αὐτῶν αυτος he; him σημεῖα σημειον sign καὶ και and; even οὐκ ου not ἔγνωσαν γινωσκω know 73:4 כִּ֤י kˈî כִּי that אֵ֖ין ʔˌên אַיִן [NEG] חַרְצֻבֹּ֥ות ḥarṣubbˌôṯ חַרְצֹב fedders לְ lᵊ לְ to מֹותָ֗ם môṯˈām מָוֶת death וּ û וְ and בָרִ֥יא vārˌî בָּרִיא fat אוּלָֽם׃ ʔûlˈām אוּל [uncertain] 73:4. fremuerunt hostes tui in medio pacti tui posuerunt signa sua in tropeum And they that hate thee have made their boasts, in the midst of thy solemnity. They have set up their ensigns for signs, 3. Lift up thy feet unto the perpetual ruins, all the evil that the enemy hath done in the sanctuary. 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 4. Под "собраниями" нужно разуметь те религиозно-просветительные учреждения наподобие пророческих школ, которые давно существовали у евреев и из которых может быть к началу вавилонского плена начали вырабатываться, развиваться зачатки будущих синагог. Среди этих собраний "враги рыкают", как хищные звери. Они враждебно относятся к этим молитвенно-просветительным кружкам, может быть подозревая в них кружки политического характера, скрывающие свои стремления к восстановлению нации. Как завоеватели, вавилоняне поставили "знаки свои вместо знамений наших", т. е. не только ввели свои учреждения и свое управление, но и уничтожили все, что напоминало прежние священные изображения. Вместо них они ввели свои знаки. Adam Clarke: Commentary on the Bible - 1831 74:4: Thine enemies roar - Thy people, who were formerly a distinct and separate people, and who would not even touch a Gentile, are now obliged to mingle with the most profane. Their boisterous mirth, their cruel mockings, their insulting commands, are heard every where in all our assemblies. They set up their ensigns for signs - שמו אותתם אתות samu othotham othoth, they set up their standards in the place of ours. All the ensigns and trophies were those of our enemies; our own were no longer to be seen. The fifth, sixth, and seventh verses give a correct historical account of the ravages committed by the Babylonians, as we may see from Kg2 25:4, Kg2 25:7-9, and Jer 52:7, Jer 52:18, Jer 52:19 : "And the city was broken up, and all the men fled by night by the way of the gate. They took Zedekiah, and slew his sons before his eyes; and put out his eyes, and bound him with fetters of brass, and carried him to Babylon. And on the second day of the fifth month of the nineteenth year of Nebuchadnezzar, Nebuzaradan, the captain of the guard, came unto Jerusalem; and he burnt the house of the Lord, and the king's house, and every great man's house; and all the houses of Jerusalem burnt he with fire. And they broke down the walls of Jerusalem round about. And the pillars of brass and the bases, and the brazen sea, they broke in pieces, and carried the brass to Babylon. And the pots, shovels, snuffers and spoons, and the fire pans and bowls, and such things as were of gold and silver, they took away." Thus they broke down, and carried away, and destroyed this beautiful house; and in the true barbarian spirit, neither sanctity, beauty, symmetry, nor elegance of workmanship, was any thing in their eyes. What hammers and axes could ruin, was ruined; Jerusalem was totally destroyed, and its walls laid level with the ground. Well might the psalmist sigh over such a desolation. Albert Barnes: Notes on the Bible - 1834 74:4: Thine enemies roar - This refers to the shout and tumult of war. They raised up the war-cry even in the very place where the congregations had been assembled; where God had been worshipped. The word rendered "roar" properly has reference to wild beasts; and the meaning is, that their war-cry resembled the howling of beasts of prey. In the midst of thy congregations - literally, "in the midst of thine assembly." This is a different word from that which is rendered "congregation" in Psa 74:2. This word - מועד mô‛ ê d - means a meeting together by mutual appointment, and is often applied to the meeting of God with his people at the tabernacle, which was therefore called "the tent of the congregation," or, more properly, "the tent of meeting," as the place where God met with his people, Exo 29:10, Exo 29:44; Exo 33:7; Lev 3:8, Lev 3:13; Lev 10:7, Lev 10:9; "et saepe." The meaning here is, that they roared like wild beasts in the very place which God had appointed as the place where he would meet with his people. They set up their ensigns for signs - That is, they set up "their" banners or standards, as "the" standards of the place; as that which indicated sovereignty over the place. They proclaimed thus that it was a conquered place, and they set up their own standards as denoting their title to it, or as declaring that they ruled there. It was no longer a place sacred to God; it was publicly seen to belong to a foreign power. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:4: Thine: Ch2 36:17; Lam 2:7; Luk 13:1; Rev 13:6 they set: Jer 6:1-5; Dan 6:27; Mat 24:15; Luk 21:20 Carl Friedrich Keil and Franz Delitzsch 74:4 The poet now more minutely describes how the enemy has gone on. Since קדשׁ in Ps 74:3 is the Temple, מועדיך in Ps 74:4 ought likewise to mean the Temple with reference to the several courts; but the plural would here (cf. Ps 74:8) be misleading, and is, too, only a various reading. Baer has rightly decided in favour of מועדך; (Note: The reading מעודיך is received, e.g., by Elias Hutter and Nissel; the Targum translates it, Kimchi follows it in his interpretation, and Abraham of Zante follows it in his paraphrase; it is tolerably widely known, but, according to the lxx and Syriac versions and MSS, it is to be rejected.) מועד, as in Lam 2:6., is the instituted (Num 17:1-13 :19 [4]) place of God's intercourse with His congregation (cf. Arab. mı̂‛âd, a rendezvous). What Jeremiah says in Lam 2:7 (cf. שׁאג, Jer 2:15) is here more briefly expressed. By אותתם (Ps 74:4) we must not understand military insignia; the scene of the Temple and the supplanting of the Israelitish national insignia to be found there, by the substitution of other insignia, requires that the word should have the religious reference in which it is used of circumcision and of the Sabbath (Ex 31:13); such heathen אתות, which were thrust upon the Temple and the congregation of Jahve as henceforth the lawful ones, were those which are set forth in 1 Macc. 1:45-49, and more particularly the so-called abomination of desolation mentioned in v. 54 of the same chapter. With יוּדע (Ps 74:5) the terrible scene which was at that time taking place before their eyes (Ps 79:10) is introduced. כּמביא is the subject; it became visible, tangible, noticeable, i.e., it looked, and one experienced it, as if a man caused the axe to enter into the thicket of the wood, i.e., struck into or at it right and left. The plural קדּמּות forces itself into the simile because it is the many heathen warriors who are, as in Jer 46:22., likened to these hewers of wood. Norzi calls the Kametz of בסבך־עץ Kametz chatuph; the combining form would then be a contraction of סבך (Ewald, Olshausen), for the long ā of סבך does not admit of any contraction. According to another view it is to be read bi-sbāch-etz, as in Esther 4:8 kethāb-hadāth with counter-tone Metheg beside the long vowel, as e.g., עץ־הגּן, Gen 2:16). The poet follows the work of destruction up to the destroying stroke, which is introduced by the ועת (perhaps ועת, Ker ועתּה), which arrests one's attention. In Ps 74:5 the usual, unbroken quiet is depicted, as is the heavy Cyclopean labour in the Virgilian illi inter sese, etc.; in jahalomûn, Ps 74:6 (now and then pointed jahlomûn), we hear the stroke of the uplifted axes, which break in pieces the costly carved work of the Temple. The suffix of פּתּוּחיה (the carved works thereof) refers, according to the sense, to מועדך. The lxx, favouring the Maccabaean interpretation, renders: ἐξέκοψαν τάς θύρας αὐτῆς (פּתחיה). This shattering of the panelling is followed in Ps 74:7 by the burning, first of all, as we may suppose, of this panelling itself so far as it consists of wood. The guaranteed reading here is מקדשׁך, not מקדשׁיך. שׁלּח בּאשׁ signifies to set on fire, immittere igni, differing from שׁלּח אשׁ בּ, to set fire to, immittere ignem. On לארץ חלּלוּ, cf. Lam 2:2; Jer 19:13. Hitzig, following the lxx, Targum, and Jerome, derives the exclamation of the enemies נינם from נין: their whole generation (viz., we will root out)! But נין is posterity, descendants; why therefore only the young and not the aged? And why is it an expression of the object and not rather of the action, the object of which would be self-evident? נינם is fut. Kal of ינה, here = Hiph. הונה, to force, oppress, tyrannize over, and like אנס, to compel by violence, in later Hebrew. נינם (from יינה, like ייפה) is changed in pause into נינם; cf. the future forms in Num 21:30; Ex 34:19, and also in Ps 118:10-12. Now, after mention has been made of the burning of the Temple framework, מועדי־אל cannot denote the place of the divine manifestation after its divisions (Hengstenberg), still less the festive assemblies (Bttcher), which the enemy could only have burnt up by setting fire to the Temple over their heads, and כל does not at all suit this. The expression apparently has reference to synagogues (and this ought not to be disputed), as Aquila and Symmachus render the word. For there is no room for thinking of the separate services conducted by the prophets in the northern kingdom (4Kings 4:23), because this kingdom no longer existed at the time this Psalm was written; nor of the בּמות, the burning down of which no pious Israelite would have bewailed; nor of the sacred places memorable from the early history of Israel, which are nowhere called מועדים, and after the founding of the central sanctuary appear only as the seats of false religious rites. The expression points (like בּית ועד, Sota ix. 15) to places of assembly for religious purposes, to houses for prayer and teaching, that is to say, to synagogues - a weighty instance in favour of the Maccabaean origin of the Psalm. Geneva 1599 74:4 Thine enemies roar in the midst of thy congregations; they (c) set up their ensigns [for] signs. (c) They have destroyed your true religion, and spread their banners in sign of defiance. John Gill 74:4 Thine enemies roar in the midst of thy congregations,.... Particular churches, gathered out of the world in Gospel order, and which meet together at particular times and places; in the midst of these, and against them their enemies, and who are the Lord's enemies, roar like lions, as Satan, and bloody persecutors, and particularly antichrist, whose mouth is the mouth of a lion, which is opened in blasphemy against God and his people, Rev_ 13:2, they set up their ensigns for signs; or "signs", "signs", false ones for true ones; meaning either military signs, as the Roman eagle, set as signs and trophies of victory; or idolatrous statues and images, such an one as Antiochus brought into the temple; or false miracles and antichristian marks, in the room of true miracles, and the true mark of Christ's followers; see Th2 2:9. The Jewish writers generally interpret it of the divinations and superstitions rites used by the king of Babylon, when he was coming up against Jerusalem, Ezek 21:21. John Wesley 74:4 Roar - In a way of triumph. Midst, &c. - In the places where thy people used to assemble for thy worship. Set up - Monuments of their victory. Robert Jamieson, A. R. Fausset and David Brown 74:4 roar--with bestial fury. congregations--literally, "worshipping assemblies." ensigns--literally, "signs"--substituted their idolatrous objects, or tokens of authority, for those articles of the temple which denoted God's presence.
73:573:5: Եդին զնշանս իւրեանց ՚ի նշանս. եւ ինքեանք ո՛չ ծանեան զելս ՚ի վերուստ։ 5 բայց իրենք չհասկացան, որ վերից է ելքը: 5 Անիկա անտառի ծառերուն վրայ Կացիններ վերցնողի մը պէս ճանչցուեցաւ ^[453]եւ ինքեանք ոչ ծանեան զելս ի վերուստ: 73:5: Եդին զնշանս իւրեանց ՚ի նշանս. եւ ինքեանք ո՛չ ծանեան զելս ՚ի վերուստ։ 5 բայց իրենք չհասկացան, որ վերից է ելքը: 5 Անիկա անտառի ծառերուն վրայ Կացիններ վերցնողի մը պէս ճանչցուեցաւ zohrab-1805▾ eastern-1994▾ western am▾	73:573:5 показывали себя подобными поднимающему вверх секиру на сплетшиеся ветви дерева; 73:5 ὡς ως.1 as; how εἰς εις into; for τὴν ο the εἴσοδον εισοδος inroad; entrance ὑπεράνω υπερανω up / far above 73:5 בַּ ba בְּ in עֲמַ֣ל ʕᵃmˈal עָמָל labour אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man אֵינֵ֑מֹו ʔênˈēmô אַיִן [NEG] וְ wᵊ וְ and עִם־ ʕim- עִם with אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind לֹ֣א lˈō לֹא not יְנֻגָּֽעוּ׃ yᵊnuggˈāʕû נגע touch 73:5. manifesta in introitu desuper in saltu lignorum securesAnd they knew not both in the going out and on the highest top. As with axes in a wood of trees, 4. Thine adversaries have roared in the midst of thine assembly; they have set up their ensigns for signs. A man was famous according as he had lifted up axes upon the thick trees: 73:5 показывали себя подобными поднимающему вверх секиру на сплетшиеся ветви дерева; 73:5 ὡς ως.1 as; how εἰς εις into; for τὴν ο the εἴσοδον εισοδος inroad; entrance ὑπεράνω υπερανω up / far above 73:5 בַּ ba בְּ in עֲמַ֣ל ʕᵃmˈal עָמָל labour אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man אֵינֵ֑מֹו ʔênˈēmô אַיִן [NEG] וְ wᵊ וְ and עִם־ ʕim- עִם with אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind לֹ֣א lˈō לֹא not יְנֻגָּֽעוּ׃ yᵊnuggˈāʕû נגע touch 73:5. manifesta in introitu desuper in saltu lignorum secures And they knew not both in the going out and on the highest top. As with axes in a wood of trees, 4. Thine adversaries have roared in the midst of thine assembly; they have set up their ensigns for signs. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 74:5: A man was famous - literally, "He is known;" or, shall be known. That is, he was or shall be celebrated. According as he had lifted up axes - literally, "As one raising on high axes;" that is, as one lifts up his axe high in the air in order to strike an effectual stroke. Upon the thick trees - The clumps of trees; the trees standing thick together. That is, As he showed skill and ability in cutting these down, and laying them low. His celebrity was founded on the rapidity with which the strokes of the axe fell on the trees, and his success in laying low the pride of the forest. According to our common translation the meaning is, that "formerly" a man derived his fame from his skill and success in wielding his axe so as to lay the forest low, but that "now" his fame was to be derived from another source, namely, the skill and power with which he cut down the elaborately-carved work of the sanctuary, despoiled the columns of their ornaments, and demolished the columns themselves. But another interpretation may be given to this, as has been suggested by Prof. Alexander. It is, that "the ruthless enemy is known or recognized as dealing with the sanctuary no more tenderly than a woodman with the forest which he fells." The former, however, is the more natural, as well as the more common interpretation. Luther renders it, "One sees the axe glitter on high, as one cuts wood in the forest." The Vulgate, and the Septuagint, "The signs pointing to the entrance above that they did not know." What idea was attached to this rendering, it is impossible to determine. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:5: Kg1 5:6; Ch2 2:14; Jer 46:22, Jer 46:23 Geneva 1599 74:5 [A man] was famous according as he had (d) lifted up axes upon the thick trees. (d) He commends the temple for the costly matter, the excellent workmanship and beauty of it, which nonetheless the enemies destroyed. John Gill 74:5 A man was famous,.... Or, "it was", or "is known" (m); the desolations the enemy made, the wickedness they committed, the terror they spread, and the signs they set in the sanctuary of the Lord: according as he had lifted up, or "as one that lifts up" axes upon the thick trees (n); that is, the above things were as visible, and as well known, being as easy to be seen as such an action is, a man being obliged to lift his axe above his head, to cut down a thick tree: or rather the sense is, formerly a man was famous for, and it gave him some credit and esteem, to be an hewer of wood in the forest of Lebanon, where he lifted up his axe, and cut down the thick trees for the building of the temple, as the servants of Hiram king of Tyre did; and such an action was esteemed as if a man brought an offering to God; agreeably to which is Kimchi's note, "when the temple was built, he who lifted up his axe upon a thick tree, to cut it down for the building, was known, as if he lifted it up above in heaven before the throne of glory; all so rejoiced and gloried in the building:'' and Aben Ezra interprets it of acclamations made above on that account. The words, according to the accents, should be rendered thus, "he" or "it was known, as he that lifteth up on high; even as he that lifteth up on high, axes upon the thick tree". (m) "cognitus erat", Munster; "noscitur", Cocceius; "cognoscitur, innotescit", Gejerus. (n) "velut adducens", Montanus, Gejerus; "tanquam sursum tollens et desuper inducens", Michaelis. John Wesley 74:5 Famous - The temple was so noble a structure, that it was a great honour to any man to be employed in the meanest part of the work, though it were but in cutting down the trees of Lebanon. Robert Jamieson, A. R. Fausset and David Brown 74:5 Though some terms and clauses here are very obscure, the general sense is that the spoilers destroyed the beauties of the temple with the violence of woodmen. was famous--literally, "was known."
73:673:6: Որպէս յանտառի փայտատօք կոտորեցի՛ն զդրունս նորա, ՚ի միասին փայտատօք եւ մրճովք կործանեցին զնա[7149]։ [7149] Ոմանք.Զդրունս նոցա... կործանեցին զնոսա։ 6 Ինչպէս անտառի փայտահատներ, կացիններով ջարդեցին դռները նրա, տապարներով ու մուրճերով կործանեցին այն: 6 Ու հիմա անոր քանդակած զարդերը, Ամէնքը մէկէն, կացիններով ու մուրճերով կը կոտրտեն։ Որպէս յանտառի փայտատօք կոտորեցին զդրունս նորա,`` ի միասին փայտատօք եւ մրճովք կործանեցին ^[454]զնա: 73:6: Որպէս յանտառի փայտատօք կոտորեցի՛ն զդրունս նորա, ՚ի միասին փայտատօք եւ մրճովք կործանեցին զնա[7149]։ [7149] Ոմանք.Զդրունս նոցա... կործանեցին զնոսա։ 6 Ինչպէս անտառի փայտահատներ, կացիններով ջարդեցին դռները նրա, տապարներով ու մուրճերով կործանեցին այն: 6 Ու հիմա անոր քանդակած զարդերը, Ամէնքը մէկէն, կացիններով ու մուրճերով կը կոտրտեն։ zohrab-1805▾ eastern-1994▾ western am▾	73:673:6 и ныне все резьбы в нем в один раз разрушили секирами и бердышами; 73:6 ὡς ως.1 as; how ἐν εν in δρυμῷ δρυμος wood; timber ἀξίναις αξινη axe ἐξέκοψαν εκκοπτω cut out; cut off τὰς ο the θύρας θυρα door αὐτῆς αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἐν εν in πελέκει πελεκυς and; even λαξευτηρίῳ λαξευτηριον he; him 73:6 לָ֭כֵן ˈlāḵēn לָכֵן therefore עֲנָקַ֣תְמֹו ʕᵃnāqˈaṯmô ענק put around neck גַאֲוָ֑ה ḡaʔᵃwˈā גַּאֲוָה uproar יַעֲטָף־ yaʕᵃṭof- עטף turn aside שִׁ֝֗ית ˈšˈîṯ שִׁית garment חָמָ֥ס ḥāmˌās חָמָס violence לָֽמֹו׃ lˈāmô לְ to 73:6. et nunc scalpturas eius pariter bipinne et dolatoriis deraseruntThey have cut down at once the gates thereof, with axe and hatchet they have brought it down. 5. They seemed as men that lifted up axes upon a thicket of trees. But now they break down the carved work thereof at once with axes and hammers: 73:6 и ныне все резьбы в нем в один раз разрушили секирами и бердышами; 73:6 ὡς ως.1 as; how ἐν εν in δρυμῷ δρυμος wood; timber ἀξίναις αξινη axe ἐξέκοψαν εκκοπτω cut out; cut off τὰς ο the θύρας θυρα door αὐτῆς αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἐν εν in πελέκει πελεκυς and; even λαξευτηρίῳ λαξευτηριον he; him 73:6 לָ֭כֵן ˈlāḵēn לָכֵן therefore עֲנָקַ֣תְמֹו ʕᵃnāqˈaṯmô ענק put around neck גַאֲוָ֑ה ḡaʔᵃwˈā גַּאֲוָה uproar יַעֲטָף־ yaʕᵃṭof- עטף turn aside שִׁ֝֗ית ˈšˈîṯ שִׁית garment חָמָ֥ס ḥāmˌās חָמָס violence לָֽמֹו׃ lˈāmô לְ to 73:6. et nunc scalpturas eius pariter bipinne et dolatoriis deraserunt They have cut down at once the gates thereof, with axe and hatchet they have brought it down. 5. They seemed as men that lifted up axes upon a thicket of trees. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 74:6: But now they break down the carved work thereof ... - literally, "But now the carvings of it together, at once, with sledge and hammers they beat down." The carved work refers evidently to the ornaments of the temple. The word used here - פתוח pittû ach - is rendered engraving, carved work, or carving; Exo 28:11, Exo 28:21, Exo 28:36; Exo 39:6, Exo 39:14, Exo 39:30; Zac 3:9; Ch2 2:14. It is the very word which in Kg1 6:29 is applied to the ornaments around the walls of the temple - the "carved figures of cherubim, and palm trees, and open flowers," and there can be no doubt that the allusion here is to those ornaments. These were rudely cut down, or knocked off, with axes and hammers, as a man lays low the trees of the wood. The phrase "at once" means that they drove forward the work with all despatch. They spared none of them. They treated them all alike as an axeman does the trees of a forest when his object is to clear the land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:6: Kg1 6:18, Kg1 6:29, Kg1 6:32, Kg1 6:35 John Gill 74:6 But now they break down the carved work thereof at once with axes and hammers. Formerly it was an honour to be employed in cutting down a tree for the building of the temple; but now so little regard was paid to it, that all its fine carved work, which Solomon made, 3Kings 6:18, was demolished at once in a rude and furious manner with axes and hammers; which was done either by the Chaldeans in Nebuchadnezzar's time, or by the Syrians in the times of Antiochus, or by the Romans in the times of Vespasian; the first seems intended; see Jer 46:22. John Wesley 74:6 Axes and hammers - These words are not Hebrew, but Chaldee or Syriack, to point out the time when this was done, even when the Chaldeans brought in their language, together with their arms, among the Israelites. Robert Jamieson, A. R. Fausset and David Brown 74:6 carved work-- (3Kings 6:29). thereof--that is, of the temple, in the writer's mind, though not expressed till Ps 74:7, in which its utter destruction by fire is mentioned (4Kings 25:9; Is 64:11).
73:773:7: Այրեցին ՚ի հուր զսրբութիւն քո. յերկրի պղծեցին զխորան անուան քոյ[7150]։ [7150] Ոմանք.Յերկիր պղծեցին։ 7 Հրի մատնեցին քո սրբարանը, եւ հողին հաւասարեցրին քո անուան խորանը: 7 Կրակով այրեցին քու սրբարանդ։Մինչեւ գետինը կործանեցին քու անուանդ բնակարանը։ Այրեցին ի հուր զսրբութիւն քո, յերկրի պղծեցին զխորան անուան քո: 73:7: Այրեցին ՚ի հուր զսրբութիւն քո. յերկրի պղծեցին զխորան անուան քոյ[7150]։ [7150] Ոմանք.Յերկիր պղծեցին։ 7 Հրի մատնեցին քո սրբարանը, եւ հողին հաւասարեցրին քո անուան խորանը: 7 Կրակով այրեցին քու սրբարանդ։Մինչեւ գետինը կործանեցին քու անուանդ բնակարանը։ zohrab-1805▾ eastern-1994▾ western am▾	73:773:7 предали огню святилище Твое; совсем осквернили жилище имени Твоего; 73:7 ἐνεπύρισαν εμπυριζω in πυρὶ πυρ fire τὸ ο the ἁγιαστήριόν αγιαστηριον of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land ἐβεβήλωσαν βεβηλοω profane τὸ ο the σκήνωμα σκηνωμα camp; tent τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your 73:7 יָ֭צָא ˈyāṣā יצא go out מֵ mē מִן from חֵ֣לֶב ḥˈēlev חֵלֶב fat עֵינֵ֑מֹו ʕênˈēmô עַיִן eye עָ֝בְר֗וּ ˈʕāvᵊrˈû עבר pass מַשְׂכִּיֹּ֥ות maśkiyyˌôṯ מַשְׂכִּית figure לֵבָֽב׃ lēvˈāv לֵבָב heart 73:7. miserunt ignem in sanctuarium tuum in terram contaminaverunt habitaculum nominis tuiThey have set fire to thy sanctuary: they have defiled the dwelling place of thy name on the earth. 6. And now all the carved work thereof together they break down with hatchet and hammers. They have cast fire into thy sanctuary, they have defiled [by casting down] the dwelling place of thy name to the ground: 73:7 предали огню святилище Твое; совсем осквернили жилище имени Твоего; 73:7 ἐνεπύρισαν εμπυριζω in πυρὶ πυρ fire τὸ ο the ἁγιαστήριόν αγιαστηριον of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land ἐβεβήλωσαν βεβηλοω profane τὸ ο the σκήνωμα σκηνωμα camp; tent τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your 73:7 יָ֭צָא ˈyāṣā יצא go out מֵ mē מִן from חֵ֣לֶב ḥˈēlev חֵלֶב fat עֵינֵ֑מֹו ʕênˈēmô עַיִן eye עָ֝בְר֗וּ ˈʕāvᵊrˈû עבר pass מַשְׂכִּיֹּ֥ות maśkiyyˌôṯ מַשְׂכִּית figure לֵבָֽב׃ lēvˈāv לֵבָב heart 73:7. miserunt ignem in sanctuarium tuum in terram contaminaverunt habitaculum nominis tui They have set fire to thy sanctuary: they have defiled the dwelling place of thy name on the earth. 6. And now all the carved work thereof together they break down with hatchet and hammers. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Сожжение храма указывает, что описанное в псалме опустошение храма нельзя относить к Антиоху Епифану, когда были уничтожены только его ворота. - "Осквернили жилище" - издевались над святостью места и святынями Израиля самыми разнообразными и грубыми средствами, что было в обычаях того времени. Albert Barnes: Notes on the Bible - 1834 74:7: They have cast fire into thy sanctuary - Into the temple to destroy it. Literally, "They have cast thy sanctuary into the fire." The meaning is, that they had burned it down. This was actually done by the Chaldeans, Kg2 25:9; Ch2 36:19. They have defiled by casting down the dwelling-place of thy name to the ground - The place where thy name dwelt or was recorded Exo 20:24; that is, the place where God's name was known, or where he was worshipped. The literal meaning is, "To the earth they have defiled the dwelling of thy name?" The idea is, that they had defiled or polluted the temple by throwing it to the ground; by making it a heap of ruins; by making it undistinguishable from common earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:7: cast fire into thy sanctuary: Heb. sent thy sanctuary into the fire, Kg2 25:9; Isa 64:11; Mat 22:7 defiled: Psa 89:39; Eze 24:21 dwelling: Exo 20:24; Deu 12:5; Kg1 8:20 John Gill 74:7 They have cast fire into thy sanctuary,.... Or, "thy sanctuary into the fire" (o); which denotes the utter destruction of it by fire, which was done both by the Chaldean and Roman armies; see 4Kings 25:9, they have defiled, by casting down the dwelling place of thy name to the ground, or "to the earth they have defiled the habitation of thy name" (p); that is, to the last and lowest degree; this Antiochus did when he set up an idol in the temple, and Titus when he laid it level with the ground, not leaving one stone upon another, as our Lord predicted, Mt 24:1 the aggravation of which was, that it was the place where the Lord had put his name, where his name was called upon, and where was the symbol of his presence. (o) "in ignem sanctuaria tua", Pagninus, Vatablus; so Cocceius, Gejerus, Michaelis. (p) "ad terram usque prophanarunt tabernaculum, vel habitationem nominis tui", Musculus, Gejerus, Michaelis; so Cocceius. Robert Jamieson, A. R. Fausset and David Brown 74:7 defiled--or, "profaned," as in Ps 89:39.
73:873:8: Ասացին ՚ի սիրտս իւրեանց ազգ նոցա ՚ի միասին. Եկայք լռեցուսցո՛ւք զամենայն տօնս Աստուծոյ յերկրէ։ 8 Նրանց ազգակիցներն իրենց սրտում միասնաբար ասացին. «Եկէք վերացնենք Աստծու բոլոր տօներն երկրի երեսից»: 8 Իրենց սրտերուն մէջ ըսին. «Կորսնցնենք ասոնք ամէնքը»։Երկրին մէջ Աստուծոյ բոլոր ժողովարանները այրեցին։ Ասացին ի սիրտս իւրեանց ազգ նոցա ի միասին. Եկայք լռեցուսցուք զամենայն տօնս Աստուծոյ յերկրէ: 73:8: Ասացին ՚ի սիրտս իւրեանց ազգ նոցա ՚ի միասին. Եկայք լռեցուսցո՛ւք զամենայն տօնս Աստուծոյ յերկրէ։ 8 Նրանց ազգակիցներն իրենց սրտում միասնաբար ասացին. «Եկէք վերացնենք Աստծու բոլոր տօներն երկրի երեսից»: 8 Իրենց սրտերուն մէջ ըսին. «Կորսնցնենք ասոնք ամէնքը»։Երկրին մէջ Աստուծոյ բոլոր ժողովարանները այրեցին։ zohrab-1805▾ eastern-1994▾ western am▾	73:873:8 сказали в сердце своем: >, и сожгли все места собраний Божиих на земле. 73:8 εἶπαν επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῶν αυτος he; him ἡ ο the συγγένεια συγγενεια relatives αὐτῶν αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him δεῦτε δευτε come on καὶ και and; even κατακαύσωμεν κατακαιω burn up πάσας πας all; every τὰς ο the ἑορτὰς εορτη festival; feast τοῦ ο the θεοῦ θεος God ἀπὸ απο from; away τῆς ο the γῆς γη earth; land 73:8 יָמִ֤יקוּ׀ yāmˈîqû מוק [uncertain] וִ wi וְ and ידַבְּר֣וּ yḏabbᵊrˈû דבר speak בְ vᵊ בְּ in רָ֣ע rˈāʕ רַע evil עֹ֑שֶׁק ʕˈōšeq עֹשֶׁק oppression מִ mi מִן from מָּרֹ֥ום mmārˌôm מָרֹום high place יְדַבֵּֽרוּ׃ yᵊḏabbˈērû דבר speak 73:8. dixerunt in cordibus suis posteri eorum simul incenderunt omnes sollemnitates Dei in terraThey said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land. 7. They have set thy sanctuary on fire; they have profaned the dwelling place of thy name even to the ground. They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land: 73:8 сказали в сердце своем: <<разорим их совсем>>, и сожгли все места собраний Божиих на земле. 73:8 εἶπαν επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῶν αυτος he; him ἡ ο the συγγένεια συγγενεια relatives αὐτῶν αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him δεῦτε δευτε come on καὶ και and; even κατακαύσωμεν κατακαιω burn up πάσας πας all; every τὰς ο the ἑορτὰς εορτη festival; feast τοῦ ο the θεοῦ θεος God ἀπὸ απο from; away τῆς ο the γῆς γη earth; land 73:8 יָמִ֤יקוּ׀ yāmˈîqû מוק [uncertain] וִ wi וְ and ידַבְּר֣וּ yḏabbᵊrˈû דבר speak בְ vᵊ בְּ in רָ֣ע rˈāʕ רַע evil עֹ֑שֶׁק ʕˈōšeq עֹשֶׁק oppression מִ mi מִן from מָּרֹ֥ום mmārˌôm מָרֹום high place יְדַבֵּֽרוּ׃ yᵊḏabbˈērû דבר speak 73:8. dixerunt in cordibus suis posteri eorum simul incenderunt omnes sollemnitates Dei in terra They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land. 7. They have set thy sanctuary on fire; they have profaned the dwelling place of thy name even to the ground. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:8: Let us destroy them - Their object was totally to annihilate the political existence of the Jewish people. They have burned up all the synagogues of God in the land - It is supposed that there were no synagogues in the land till after the Babylonish captivity. How then could the Chaldeans burn up any in Judea? The word מועדי moadey, which we translate synagogues, may be taken in a more general sense, and mean any places where religious assemblies were held: and that such places and assemblies did exist long before the Babylonish captivity, is pretty evident from different parts of Scripture. It appears that Elisha kept such at his house on the sabbaths and new moons. See Kg2 4:23. And perhaps to such St. James may refer, Act 15:23, a species of synagogues, where the law was read of old, in every city of the land. And it appears that such religious meetings were held at the house of the Prophet Ezekiel, Eze 33:31. And perhaps every prophet's house was such. This is the only place in the Old Testament where we have the word synagogue. Indeed, wherever there was a place in which God met with patriarch or prophet, and any memorial of it was preserved, there was a מועד moed, or place of religious meeting; and all such places the Chaldeans would destroy, pursuant to their design to extinguish the Jewish religion, and blot out all its memorials from the earth. And this was certainly the most likely means to effect their purpose. How soon would Christianity be destroyed in England if all the churches, chapels, and places of worship were destroyed, and only the poor of the people left in the land; who, from their circumstances, could not build a place for the worship of God! After such desolation, what a miracle was the restoration of the Jews! Albert Barnes: Notes on the Bible - 1834 74:8: They said in their hearts - They purposed; they designed it. Let us destroy them together - Let us destroy all these buildings, temples, towers, and walls at the same time; let us make an entire destruction of them all. They have burned up all the synagogues of God in the land - The phrase "they have burned up" must refer to the places or edifices where assemblies for public worship were held, since it cannot be supposed that the idea is that they had burned up the assemblies of worshippers themselves. The word rendered "synagogues" is the same in the Hebrew that is used in Psa 74:4, and is there rendered "congregations." It means "assemblies," persons collected together for public worship. See the notes at that verse. It is not used in the Bible to denote "places" for the meetings of such assemblies, nor is it elsewhere rendered "synagogues." It is translated by the word "seasons," Gen 1:14; Exo 13:10, "et al.; set time," Gen 17:21; Exo 9:5, "et al.; time appointed," Exo 23:15; Sa2 24:15, "et al.; congregation," Lev 1:1, Lev 1:3, Lev 1:5; Lev 3:2, Lev 3:8, Lev 3:13, "and very often; feasts," Lev 23:2, Lev 23:4, Lev 23:37, "et al.; - solemnity," Deu 31:10; Isa 33:20; - and so also, set feasts, solemn feasts, appointed feasts, etc. But in no instance does it necessarily refer to an edifice, unless it is in the place before us. There is no reason, however, for doubting that, from the necessity of the case, in the course of events, there would be other places for assembling for the worship of God than the temple, and that in different cities, villages, towns, and neighborhoods, persons would be collected together for some form of social religious service. Buildings or tents would be necessary for the accommodation of such assemblages; and this, in time, might be developed into a system, until in this way the whole arrangement for "synagogues" might have grown up in the land. The exact origin of synagogues is not indeed known. Jahn ('Biblical Archaeology,' Section 344) supposes that they sprang up during the Babylonian captivity, and that they had their origin in the fact that the people, when deprived of their customary religious privileges, would collect around some prophet, or other pious man, who would teach them and their children the duties of religion, exhort them to good conduct, and read to them out of the sacred books. Compare Eze 14:1; Eze 20:1; Dan 6:11; Neh 8:18. There seems, however, no good reason for doubting that synagogues may have existed before the time of the captivity, and may have sprung up in the manner suggested above from the necessities of the people, probably at first without any fixed rule or law on the subject, but as convenience suggested, and that they may at last, by custom and law, have grown into the regular form which they assumed as a part of the national worship. Compare Kitto's Encyc. Art. 'synagogue.' I see no improbability, therefore, in supposing that the word here may refer to such edifices at the time when this psalm was composed. These, if they existed, would naturally be destroyed by the Chaldeans, as well as the temple itself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:8: said: Psa 83:4, Psa 137:7; Est 3:8, Est 3:9 destroy: Heb. break all the synagogues: Kg2 2:3, Kg2 2:5, Kg2 4:23; Ch2 17:9; Mat 4:23 Geneva 1599 74:8 They said in their (e) hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. (e) They encouraged one another to cruelty, that not only God's people might be destroyed, but also his religion utterly in all places suppressed. John Gill 74:8 They said in their hearts, let us destroy them together,.... The Targum is, "their children, are together;'' or "their kindred", as the Septuagint Vulgate Latin, Ethiopic, and Arabic versions, taking the word to be of which signifies a "son"; and the sense to be, that seeing they were all together, as the Jews were at the taking of Jerusalem, they might be cut off at once. Jarchi explains it of their rulers; Marinus, as Aben Ezra observes, derives it from a word which signifies to afflict and oppress, to which he agrees; see Ps 83:3, they have burnt up all the synagogues of God in the land; not only in Jerusalem, where there were, the Jewish (q) writers say, four hundred and sixty, and others four hundred and eighty of them, but also in all the land of Judea; of these synagogues there is much mention made in the New Testament; they were places for public worship, in which, prayer was made, and the Scriptures were read and explained; see Mt 6:5, but it may be doubted whether they are meant here, since it does not appear that there were any until after the return of the Jews from Babylon (r); the temple, and the parts of it, may be meant, as Jarchi and Aben Ezra; or the schools of the prophets; though the psalm may refer to times after the Babylonish captivity, and so may design Jewish synagogues, and even take in places of worship among Christians. (q) T. Hieros. Cetubot, fol. 35. 3. & Megillah, fol. 73. 4. (r) Vid. Vitringam de Synagog. Vet. l. 1. par. 2. c. 9. Reland. Antiqu. Heb. par. 1. c. 16. sect. 3. Burmannum de Synagogis disp. I. sect. 9. John Wesley 74:8 Destroy them - All at once. So they intended, although afterwards they changed their council, and carried some away captive. Burnt up - All the public places wherein the Jews used to meet together to worship God every sabbath - day. Robert Jamieson, A. R. Fausset and David Brown 74:8 together--at once, all alike. synagogues--literally, "assemblies," for places of assembly, whether such as schools of the prophets (4Kings 4:23), or "synagogues" in the usual sense, there is much doubt.
73:973:9: Նշանս մեք ինչ ո՛չ տեսաք, եւ ո՛չ եւս գուցէ մարգարէ. եւ զմեզ ինչ ոք ո՛չ ճանաչիցէ։ 9 Նշաններ մենք չտեսանք, այլեւս մարգարէ չմնաց, եւ ոչ ոք մեզ չի ճանաչում: 9 Մեր նշանները չենք տեսներ։Ալ մարգարէ չկայ։Մեր քով մէկը չկայ, Որ գիտնայ թէ ասիկա մինչեւ ե՞րբ պիտի տեւէ։ Նշանս մեք ինչ ոչ տեսաք, եւ ոչ եւս գուցէ մարգարէ. եւ ^[455]զմեզ ինչ ոք ոչ ճանաչիցէ: 73:9: Նշանս մեք ինչ ո՛չ տեսաք, եւ ո՛չ եւս գուցէ մարգարէ. եւ զմեզ ինչ ոք ո՛չ ճանաչիցէ։ 9 Նշաններ մենք չտեսանք, այլեւս մարգարէ չմնաց, եւ ոչ ոք մեզ չի ճանաչում: 9 Մեր նշանները չենք տեսներ։Ալ մարգարէ չկայ։Մեր քով մէկը չկայ, Որ գիտնայ թէ ասիկա մինչեւ ե՞րբ պիտի տեւէ։ zohrab-1805▾ eastern-1994▾ western am▾	73:973:9 Знамений наших мы не видим, нет уже пророка, и нет с нами, кто знал бы, доколе {это будет}. 73:9 τὰ ο the σημεῖα σημειον sign ἡμῶν ημων our οὐκ ου not εἴδομεν οραω view; see οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still προφήτης προφητης prophet καὶ και and; even ἡμᾶς ημας us οὐ ου not γνώσεται γινωσκω know ἔτι ετι yet; still 73:9 שַׁתּ֣וּ šattˈû שׁית put בַ va בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens פִּיהֶ֑ם pîhˈem פֶּה mouth וּ֝ ˈû וְ and לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue תִּֽהֲלַ֥ךְ tˈihᵃlˌaḵ הלך walk בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 73:9. signa nostra non vidimus non est ultra propheta et non est nobiscum qui sciat usquequoOur signs we have not seen, there is now no prophet: and he will know us no more. 8. They said in their heart, Let us make havoc of them altogether: they have burned up all the synagogues of God in the land. We see not our signs: [there is] no more any prophet: neither [is there] among us any that knoweth how long: 73:9 Знамений наших мы не видим, нет уже пророка, и нет с нами, кто знал бы, доколе {это будет}. 73:9 τὰ ο the σημεῖα σημειον sign ἡμῶν ημων our οὐκ ου not εἴδομεν οραω view; see οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still προφήτης προφητης prophet καὶ και and; even ἡμᾶς ημας us οὐ ου not γνώσεται γινωσκω know ἔτι ετι yet; still 73:9 שַׁתּ֣וּ šattˈû שׁית put בַ va בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens פִּיהֶ֑ם pîhˈem פֶּה mouth וּ֝ ˈû וְ and לְשֹׁונָ֗ם lᵊšônˈām לָשֹׁון tongue תִּֽהֲלַ֥ךְ tˈihᵃlˌaḵ הלך walk בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 73:9. signa nostra non vidimus non est ultra propheta et non est nobiscum qui sciat usquequo Our signs we have not seen, there is now no prophet: and he will know us no more. 8. They said in their heart, Let us make havoc of them altogether: they have burned up all the synagogues of God in the land. 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 9. "Нет знамений наших", всего того, что напоминало культ Иеговы - жертвенника, священнослужений и Божественных откровений. "Нет пророка". Пророки были глашатаями Божественной воли народу, посредниками между ними и Богом, выяснявшими народу и указывавшими задачи его ближайшей деятельности. Теперь этого нет. Пророк Иеремия уже умер в Египте (псалом написан значительное время спустя после разрушения Иерусалима, см. 3: ст. ; пророк же Иеремия вскоре после этого события был уведен в Египет, где, по преданию, умер через 4: года); пророк Даниил выступил на служение не в Палестине, а гораздо позже, при том, его пророчества не касались специально еврейского народа и не давали последнему руководство на данное время; пророк Иезекииль тоже жил в плену и тоже не сообщал руководственных наставлений палестинским евреям. Бедствия же опустошения так грозны и лишения так велики, что удрученный писатель сетует: нет никого, кто сказал бы, как долго продолжится такое состояние разоренности, какое он наблюдает кругом себя сейчас. Неужели не настанет хотя незначительного улучшения? Понимать это "доколе" в смысле незнания продолжительности вавилонского плена, нельзя, так как писатель не мог не знать предсказания пророка Иеремии о семидесятилетнем порабощении Вавилону. Adam Clarke: Commentary on the Bible - 1831 74:9: We see not our signs - "They have taken away all our trophies, and have left us no memorial that God has been among us. Even thou thyself hast left us destitute of all those supernatural evidences that have so often convinced us that thou wert among us of a truth." But we may say that they were not totally destitute even of these. The preservation of Daniel in the lion's den, and of the three Hebrews in the fiery furnace; the metamorphosis of Nebuchadnezzar; the handwriting that appeared to Belshazzar; were all so many prodigies and evidences that God had not left them without proofs of his being and his regard. There is no more any prophet - There was not one among them in that place that could tell them how long that captivity was yet to endure. But there were prophets in the captivity. Daniel was one; but his prophecies were confined to one place. Ezekiel was another, but he was among those captives who were by the river Chebar. They had not, as usual, prophets who went to and fro through the land, preaching repentance and remission of sins. Albert Barnes: Notes on the Bible - 1834 74:9: We see not our signs - The emblems of worship, or the national emblems or banners, which we have been accustomed to see. There are no signals or tokens of our nationality in the land. All have been removed by the invaders, and we see everywhere evidences of the presence of a foreign power. The marks of our own independency are gone. The nation is subdued and conquered. There is no more any prophet - No one is raised up as the special messenger of God to assure us of his favor, or to take the lead in the national troubles. In times of danger God had been accustomed to send to them some special teacher who would declare his will, direct the nation what to do, and give encouraging assurances that the national troubles would cease, and that deliverance would come. They saw no such messengers of God now. This is not inconsistent with the supposition that this psalm was written before the captivity, and in the time of the Chaldean invasion, or with the supposition that Jeremiah was then alive, for the meaning may be, not that literally there was no prophet in the land, but that there was no one who had come from God as a special messenger of comfort and deliverance. Ruin had come upon them, and there were no indications of divine interposition in their behalf. Neither is there among us any that knoweth how long - How long these calamities are to continue. No one can tell when they are to end. The prophetic office seemed to have ceased among them. It was renewed, however, after the captivity, in the case of Daniel, Ezra, Nehemiah, Haggai, and Malachi. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:9: We see: Exo 12:13, Exo 13:9, Exo 13:10; Jdg 6:17; Eze 20:12; Heb 2:4 no more: Sa1 3:1; Amo 8:11; Mic 3:6 Carl Friedrich Keil and Franz Delitzsch 74:9 The worst thing the poet has to complain of is that God has not acknowledged His people during this time of suffering as at other times. "Our signs" is the direct antithesis to "their sings" (Ps 74:4), hence they are not to be understood, after Ps 86:17, as signs which God works. The suffix demands, besides, something of a perpetual character; they are the instituted ordinances of divine worship by means of which God is pleased to stand in fellowship with His people, and which are now no longer to be seen because the enemies have set them aside. The complaint "there is not prophet any more" would seem strange in the period immediately after the destruction of Jerusalem, for Jeremiah's term of active service lasted beyond this. Moreover, a year before (in the tenth year of Zedekiah's reign) he had predicted that the Babylonian domination, and relatively the Exile, would last seventy years; besides, six years before the destruction Ezekiel appeared, who was in communication with those who remained behind in the land. The reference to Lam 2:9 (cf. Ezek 7:26) does not satisfy one; for there it is assumed that there were prophets, a fact which is here denied. Only perhaps as a voice coming out of the Exile, the middle of which (cf. Hos 3:4; 2Chron 15:3, and besides Canticum trium puerorum, Ps 74:14 : καὶ οὐκ ἔστιν ἐν τῷ καιρῷ τούτῳ ἄρχων καὶ προφήτης καὶ ἡγούμενος) was truly thus devoid of signs or miracles, and devoid of the prophetic word of consolation, can Ps 74:9 be comprehended. The seventy years of Jeremiah were then still a riddle without any generally known solution (Dan. 9). If, however, synagogues are meant in Ps 74:8, Ps 74:9 now too accords with the like-sounding lament in the calamitous times of Antiochus (1 Macc. 4:46; 9:27; 14:41). In Ps 74:10 the poet turns to God Himself with the question "How long?" how long is this (apparently) endless blaspheming of the enemy to last? Why dost Thou draw back (viz., ממּנוּ, from us, not עלינוּ, Ps 81:15) Thy hand and Thy right hand? The conjunction of synonyms "Thy hand and Thy right hand" is, as in Ps 44:4, Sirach 33:7, a fuller expression for God's omnipotent energy. This is now at rest; Ps 74:11 calls upon it to give help by an act of judgment. "Out of the midst of Thy bosom, destroy," is a pregnant expression for, "drawing forth out of Thy bosom the hand that rests inactive there, do Thou destroy." The Chethb חוקך has perhaps the same meaning; for חוק, Arab. ḥawq, signifies, like חיק, Arab. ḥayq, the act of encompassing, then that which encompasses. Instead of מחיקך (Ex 4:7) the expression is מקּרב חיקך, because there, within the realm of the bosom, the punitive justice of God for a time as it were slumbers. On the כלּה, which outwardly is without any object, cf. Ps 59:14. Geneva 1599 74:9 We see not our signs: [there is] no more any prophet: neither [is there] among us any that knoweth (f) how long. (f) They lamented that they had no prophet among them to show them how long their misery would last. John Gill 74:9 We see not our signs,.... Either such miracles as were formerly wrought to support the faith of God's people in distress, and for their deliverance out of it, as when they were in Egypt, and brought forth from thence; see Ps 78:43 or rather their sabbaths and sacrifices, the passover and circumcision, and other ordinances and institutions of divine worship; which were signs of the presence of God with them, and of Christ, and blessings of grace, and good things to come by him; which ceased, or were interrupted in their captivity, and which the godly lament: or the signs of redemption, as Kimchi; and may be interpreted of the blindness and stupidity of the greater part of them, who could not discern the signs of the times, as before the destruction of the city and temple, Mt 16:3 so after it, when these being destroyed, and they in the hands of the Romans, might easily have perceived that the sceptre was departed from Judah, and therefore Shiloh must be come, or the Messiah; who also must have been in his temple, and Daniel's weeks be up; but these signs they saw not, nor do they yet: and so though the signs of the latter day are upon us, we see them not, or at least very few take notice of them, and lament them; such as a very great departure from the faith of the Gospel, a neglect of Gospel worship and ordinances, coldness and lukewarmness in matters of religion, want of love to Christ and his people, a general sleepiness and security, a form of religion without the power of it, a name to live and be dead, and iniquity abounding even among professors of religion; besides the frequent signs in heaven and in earth; see Mt 24:12, there is no more any prophet; there were but few in the Babylonish captivity, and after Malachi there were none; there were none in the times of Antiochus; there were none till John the forerunner of Christ came; and in the latter day the two prophets that prophesy in sackcloth will be slain, and there will be no prophesying for a while, Rev_ 11:7. Kimchi explains it, there is no prophet yet, and interprets it thus, Elijah the prophet is not yet come: neither is there among us any that knoweth how long; the calamity will endure, and ere deliverance will come; how long the Babylonish captivity would continue was known, that it would be seventy years, and no longer; the prophets that searched after the time of salvation and redemption by Christ knew how long it would be to it; Daniel fixed the exact time of it; but how long the present times will last we know not, or how long it is to the end of wonders; or when will end the 1260 days of the reign of antichrist, of the church's being in the wilderness, of the holy city being trodden under foot by the Gentiles, and of the witnesses prophesying in sackcloth. John Wesley 74:9 Signs - Those tokens of God's gracious presence, which we used to enjoy. The temple and ark, and sacrifices, and solemn feasts, were signs between God and his people. Prophet - Who can foretell things to come. Probably Ezekiel and Jeremiah were dead when this psalm was composed; and David was involved in civil affairs, and did not teach the people as a prophet. Knoweth - How long their captivity should continue. Robert Jamieson, A. R. Fausset and David Brown 74:9 signs--of God's presence, as altar, ark, &c. (compare Ps 74:4; 2Chron 36:18-19; Dan 5:2). no more any prophet-- (Is 3:2; Jer 40:1; Jer 43:6). how long--this is to last. Jeremiah's prophecy (Jer 25:11), if published, may not have been generally known or understood. To the bulk of the people, during the captivity, the occasional and local prophetical services of Jeremiah, Ezekiel, and Daniel would not make an exception to the clause, "there is no more any prophet."
73:1073:10: Մինչեւ յե՞րբ Աստուած նախատէ թշնամին, բարկացուցանէ հակառակորդն զանուն սուրբ քո։ 10 Մինչեւ ե՞րբ, Աստուա՛ծ, թշնամին պիտի նախատի եւ հակառակորդն անարգի սուրբ անունդ: 10 Ո՛վ Աստուած, մինչեւ ե՞րբ նեղիչը պիտի նախատէ։Թշնամին մինչեւ յաւիտեան քու անունդ պիտի անարգէ՞։ Մինչեւ յե՞րբ, Աստուած, նախատէ թշնամին, բարկացուցանէ հակառակորդն զանուն սուրբ քո: 73:10: Մինչեւ յե՞րբ Աստուած նախատէ թշնամին, բարկացուցանէ հակառակորդն զանուն սուրբ քո։ 10 Մինչեւ ե՞րբ, Աստուա՛ծ, թշնամին պիտի նախատի եւ հակառակորդն անարգի սուրբ անունդ: 10 Ո՛վ Աստուած, մինչեւ ե՞րբ նեղիչը պիտի նախատէ։Թշնամին մինչեւ յաւիտեան քու անունդ պիտի անարգէ՞։ zohrab-1805▾ eastern-1994▾ western am▾	73:1073:10 Доколе, Боже, будет поносить враг? вечно ли будет хулить противник имя Твое? 73:10 ἕως εως till; until πότε ποτε.1 when? ὁ ο the θεός θεος God ὀνειδιεῖ ονειδιζω disparage; reproach ὁ ο the ἐχθρός εχθρος hostile; enemy παροξυνεῖ παροξυνω goad; irritate ὁ ο the ὑπεναντίος υπεναντιος contrary τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for τέλος τελος completion; sales tax 73:10 לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore יָשׁ֣וּבישׁיב yāšˈûv שׁוב return עַמֹּ֣ו ʕammˈô עַם people הֲלֹ֑ם hᵃlˈōm הֲלֹם hither וּ û וְ and מֵ֥י mˌê מַיִם water מָ֝לֵ֗א ˈmālˈē מָלֵא full יִמָּ֥צוּ yimmˌāṣû מצה drain לָֽמֹו׃ lˈāmô לְ to 73:10. usquequo Deus exprobrabit adversarius blasphemabit inimicus nomen tuum in finemHow long, O God, shall the enemy reproach: is the adversary to provoke thy name for ever? 9. We see not our signs: there is no more any prophet; neither is there among us any that knoweth how long. O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever: 73:10 Доколе, Боже, будет поносить враг? вечно ли будет хулить противник имя Твое? 73:10 ἕως εως till; until πότε ποτε.1 when? ὁ ο the θεός θεος God ὀνειδιεῖ ονειδιζω disparage; reproach ὁ ο the ἐχθρός εχθρος hostile; enemy παροξυνεῖ παροξυνω goad; irritate ὁ ο the ὑπεναντίος υπεναντιος contrary τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for τέλος τελος completion; sales tax 73:10 לָכֵ֤ן׀ lāḵˈēn לָכֵן therefore יָשׁ֣וּבישׁיב yāšˈûv שׁוב return עַמֹּ֣ו ʕammˈô עַם people הֲלֹ֑ם hᵃlˈōm הֲלֹם hither וּ û וְ and מֵ֥י mˌê מַיִם water מָ֝לֵ֗א ˈmālˈē מָלֵא full יִמָּ֥צוּ yimmˌāṣû מצה drain לָֽמֹו׃ lˈāmô לְ to 73:10. usquequo Deus exprobrabit adversarius blasphemabit inimicus nomen tuum in finem How long, O God, shall the enemy reproach: is the adversary to provoke thy name for ever? 9. We see not our signs: there is no more any prophet; neither is there among us any that knoweth how long. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 74:10: O God, how long shall the adversary reproach?... - How long shall this state of things be allowed to continue? Is there to be no end to it? Are these desolations never to be repaired - these ruins never to be rebuilt? It "seemed" so; and hence, this earnest appeal. So to us it often appears as if our trials were never to come to an end. One calamity succeeds another; and there comes no relief. Yet there is relief. Deliverance may come, and soon come, in the present life; or if not in the present life, yet to all those who are the children of God it will soon come by their removal to a world where trial will be foRev_er unknown. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:10: Psa 13:1, Psa 13:2, Psa 79:4, Psa 79:5, Psa 89:46, Psa 89:50, Psa 89:51; Dan 12:6; Rev 6:10 John Gill 74:10 O God, how long shall the adversary reproach?.... The name of God, as in the next clause, the divine Persons and perfections, the purposes and providence of God, his people, ways, worship, truths, and ordinances: shall the enemy blaspheme thy name for ever? The "adversary" and "enemy" being in the singular number, may intend some particular one, as antichrist; who is emphatically and eminently "the enemy" of God, he opposing himself to, and exalting himself above, all that is called God; and the adversary of Christ, as his name shows; not only setting himself in his room and stead, but undermining him in all his offices; changing his laws as a King, dishonouring his sacrifice and intercession as a priest, and doing injury to his word and ordinances as a Prophet; and who has a mouth speaking blasphemies against God, his name, and tabernacle, heaven, and they that dwell therein, angels and saints, Rev_ 13:5. He reproaches and blasphemes God himself, by showing himself to be God, by suffering himself to be so called, and to be worshipped as if he was God; by taking infallibility to himself, and setting up image worship, and obliging persons to it: he reproaches and blasphemes the Son of God, in whom the name of God is, by pretending to be his vicar on earth, and head of the church; to transubstantiate the bread and wine into the body and blood of Christ; and to offer him up again in the blasphemous service of the mass: he reproaches and blasphemes his Gospel, which is his name, Acts 9:15, by introducing doctrines contrary to it, as the doctrines of merit, of works of supererogation, and justification by works; and the Scriptures, which bear the name and authority of God, by making them a nose of wax, taking upon himself to be the infallible interpreter of Scripture, and sole judge of controversies; by setting up his own unwritten traditions upon an equality with them, and forbidding the use of them to the people in their mother tongue: and he reproaches and blasphemes his name and authority by assuming it to himself in civil things, deposing and setting up kings at his pleasure; in religious affairs, dispensing with the laws of God, and teaching for doctrines the commandments of men; yea, in matters of salvation, giving out pardons and indulgences, pretending to open and shut heaven at pleasure. Moreover, these terms may be understood of many enemies and adversaries, even of all the enemies of the grace of God, and person of Christ; such reproach and blaspheme the name of God the Father; by denying some of his perfections, as his sovereignty, omniscience, and punitive justice, and by charging his decrees with injustice, insincerity, and cruelty; they reproach and blaspheme the name of Christ, by denying his deity, eternal sonship, and distinct personality, and by speaking contemptuously of his righteousness, blood, and sacrifice; and they do despight unto the Spirit of grace, and speak evil of his person, and the operations of his grace on the souls of men; and such a day of rebuke and blasphemy is the present one: and these things give good men that observe them a great concern for the name of God, who are ready to fear there will be no end to these reproaches and blasphemies; but there will, the time is coming when the name of the Lord will be excellent in all the earth, and the Lord alone shall be exalted; but it is not known how long it will be to it. Robert Jamieson, A. R. Fausset and David Brown 74:10 (Compare Ps 31:1). how long . . . reproach?--us, as deserted of God. blaspheme thy name--or, "perfections," as power, goodness, &c. (Ps 29:2).
73:1173:11: Ընդէ՞ր դարձուցանես զձեռն քո, եւ զաջ քո ՚ի միջոյ ծոցոյ քումմէ ՚ի սպառ։ 11 Ինչո՞ւ ես ետ քաշում քո ձեռքը, եւ քո աջը ծոցիդ մէջ է ընդմիշտ: 11 Ինչո՞ւ ետ կը քաշես քու ձեռքդ ու քու աջ ձեռքդ։Զանիկա ծոցէդ հանէ ու կորսնցուր զանոնք։ Ընդէ՞ր դարձուցանես զձեռն քո, եւ զաջ քո ի միջոյ ծոցոյ քումմէ ի սպառ: 73:11: Ընդէ՞ր դարձուցանես զձեռն քո, եւ զաջ քո ՚ի միջոյ ծոցոյ քումմէ ՚ի սպառ։ 11 Ինչո՞ւ ես ետ քաշում քո ձեռքը, եւ քո աջը ծոցիդ մէջ է ընդմիշտ: 11 Ինչո՞ւ ետ կը քաշես քու ձեռքդ ու քու աջ ձեռքդ։Զանիկա ծոցէդ հանէ ու կորսնցուր զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾	73:1173:11 Для чего отклоняешь руку Твою и десницу Твою? Из среды недра Твоего порази {их}. 73:11 ἵνα ινα so; that τί τις.1 who?; what? ἀποστρέφεις αποστρεφω turn away; alienate τὴν ο the χεῖρά χειρ hand σου σου of you; your καὶ και and; even τὴν ο the δεξιάν δεξιος right σου σου of you; your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the κόλπου κολπος bosom; bay σου σου of you; your εἰς εις into; for τέλος τελος completion; sales tax 73:11 וְֽ wᵊˈ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say אֵיכָ֥ה ʔêḵˌā אֵיכָה how יָדַֽע־ yāḏˈaʕ- ידע know אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and יֵ֖שׁ yˌēš יֵשׁ existence דֵּעָ֣ה dēʕˈā דֵּעָה knowledge בְ vᵊ בְּ in עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 73:11. quare convertis manum tuam et dexteram tuam ad medium sinum tuum consumeWhy dost thou turn away thy hand: and thy right hand out of the midst of thy bosom for ever? 10. How long, O God, shall the adversary reproach? shall the enemy blaspheme thy name for ever? Why withdrawest thou thy hand, even thy right hand? pluck [it] out of thy bosom: 73:11 Для чего отклоняешь руку Твою и десницу Твою? Из среды недра Твоего порази {их}. 73:11 ἵνα ινα so; that τί τις.1 who?; what? ἀποστρέφεις αποστρεφω turn away; alienate τὴν ο the χεῖρά χειρ hand σου σου of you; your καὶ και and; even τὴν ο the δεξιάν δεξιος right σου σου of you; your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τοῦ ο the κόλπου κολπος bosom; bay σου σου of you; your εἰς εις into; for τέλος τελος completion; sales tax 73:11 וְֽ wᵊˈ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say אֵיכָ֥ה ʔêḵˌā אֵיכָה how יָדַֽע־ yāḏˈaʕ- ידע know אֵ֑ל ʔˈēl אֵל god וְ wᵊ וְ and יֵ֖שׁ yˌēš יֵשׁ existence דֵּעָ֣ה dēʕˈā דֵּעָה knowledge בְ vᵊ בְּ in עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 73:11. quare convertis manum tuam et dexteram tuam ad medium sinum tuum consume Why dost thou turn away thy hand: and thy right hand out of the midst of thy bosom for ever? 10. How long, O God, shall the adversary reproach? shall the enemy blaspheme thy name for ever? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11. "Из среды недра Твоего порази" врагов. Недро - пазуха, близкое место к сердцу. Порази от сердца, по желанию и полной заслуженности кары, так как враги, осквернивши святыню, являются врагами и Господа, оскорбляющими Его. Adam Clarke: Commentary on the Bible - 1831 74:11: Why withdrawest thou thy hand - It has been remarked, that as the outward habit of the easterns had no sleeves, the hands and arms were frequently covered with the folds of the robe; and in order to do any thing, the hand must be disentangled and drawn out. The literal version of the Hebrew is: "To what time wilt thou draw back thy hand; yea, thy right hand, from within thy bosom?" Consomme; that is, manifest thy power, and destroy thy adversaries. I have, in the introduction to the book of Psalms, spoken of the old metrical version by Sternhold and Hopkins, and have stated that it was formed from the original text. A proof of this may be seen by the learned reader in this and the preceding verse; where, though their version is harsh, and some of their expressions quaint almost to ridicule, yet they have hit the true mean ing which our prose translators have missed: - Psa 74:10 When wilt thou once, Lord, end this shame,And cease thine en'mies strong?Shall they always blaspheme thy name,And rail on thee so long? Psa 74:11 Why dost thou draw thy hand aback,And hide it in thy lap?O pluck it out, and be not slackTo give thy foes a rap! Albert Barnes: Notes on the Bible - 1834 74:11: Why withdrawest thou thy hand, even thy right hand? - Why dost thou not stretch forth thy hand for our deliverance? The hand, especially the right hand, is the instrument by which we wield a sword, or strike a blow; and the expression here is equivalent to asking why God did not interfere and save them. Pluck it out of thy bosom - As if God had hidden his hand beneath the folds of his garment, or had wrapped his robe tightly around him. It "seemed" as if he had done this, as if he looked calmly on, and saw the temple fired, the synagogues burned up, the land laid waste, and the people slaughtered, without an attempt to interpose. How often are we constrained to use similar language - to ask a similar question - when iniquity abounds, when crime pRev_ails, when sinners are perishing, when the church mourns - for God seems to have withdrawn his hand, and to be looking on with unconcern! No one can tell why this is so; and, without irRev_erence, or a spirit of complaining, but deeply affected with the mystery of the fact, we may ask "Why" this is so. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:11: withdrawest: Isa 64:12; Lam 2:3 pluck it out: As the outward habit of the easterns has no sleeves, the hands and arms are frequently covered with the folds of the robe; and, in order to do anything, the hand must be disentangled, and drawn out. Psa 44:23, Psa 78:65, Psa 78:66 Geneva 1599 74:11 Why withdrawest thou thy hand, even thy right hand? (g) pluck [it] out of thy bosom. (g) They join their deliverance with God's glory and power, knowing that the punishment of the enemy would be their deliverance. John Gill 74:11 Why withdrawest thou thy hand, even that right hand?.... By which is meant the power of God; by which he made the heavens and the earth, and all things therein, and supports them in their beings; by which the work of his grace is wrought in the hearts of his people, and they are upheld; and by which he conquers their enemies, and saves them: this may be said to be withdrawn when he denies his people the help and succour they have had from him; when he seems to have forsaken the work of his hands; when there is not that success in the ministry of the word there formerly was, his arm being not revealed and made bare; and when the enemies of religion prosper and get ground; and when the Lord seems to be altogether inactive and unconcerned, like a man that folds up his arms under his arm holes, or hides his hands in his bosom, see Ps 44:23 wherefore it follows: pluck it out of thy bosom; as he will one day, and strike with a home blow, antichrist and his followers, and destroy them with his rod of iron, with which he will break them in shivers as a potter's vessel; and all his enemies shall feel the lighting down of his arm with the indignation of his anger; and then this request will be fulfilled: the word used signifies to "consume" (a); and Kimchi interprets it, consume the enemy out of thy bosom, which is the house of the sanctuary; his secret place, as the bosom is to man; but both senses of the word maybe retained, and the meaning be, pluck it out of thy bosom to consume them (b): also it signifies to restrain (c); and the sense may be, as the above writer observes, restrain it, that it may not return to thy bosom, till thou hast executed judgment on the wicked. (a) "consume", Montanus, Gejerus. (b) So some in Vatablus. (c) "Cohibe", Junius & Tremellius. John Wesley 74:11 Why - Why dost thou forebear the exercise of thy power? Bosom - In which thou now seemest to hide it. Robert Jamieson, A. R. Fausset and David Brown 74:11 Why cease to help us? (Compare Ps 3:7; Ps 7:6; Ps 60:5).
73:1273:12: Աստուած թագաւոր մեր յառաջ քան զյաւիտեանս, որ արարեր զփրկութիւն ՚ի մէջ երկրի։ 12 Աստուա՛ծ, դու մեր թագաւորն ես յաւիտենութիւնից ի վեր, դու, որ փրկութիւն գործեցիր երկրի վրայ: 12 Բայց սկիզբէն իմ թագաւորս Աստուած է, Որ փրկութիւն կ’ընէ երկրի մէջ։ Աստուած, թագաւոր մեր յառաջ քան զյաւիտեանս, որ արարեր զփրկութիւն ի մէջ երկրի: 73:12: Աստուած թագաւոր մեր յառաջ քան զյաւիտեանս, որ արարեր զփրկութիւն ՚ի մէջ երկրի։ 12 Աստուա՛ծ, դու մեր թագաւորն ես յաւիտենութիւնից ի վեր, դու, որ փրկութիւն գործեցիր երկրի վրայ: 12 Բայց սկիզբէն իմ թագաւորս Աստուած է, Որ փրկութիւն կ’ընէ երկրի մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	73:1273:12 Боже, Царь мой от века, устрояющий спасение посреди земли! 73:12 ὁ ο the δὲ δε though; while θεὸς θεος God βασιλεὺς βασιλευς monarch; king ἡμῶν ημων our πρὸ προ before; ahead of αἰῶνος αιων age; -ever εἰργάσατο εργαζομαι work; perform σωτηρίαν σωτηρια safety ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land 73:12 הִנֵּה־ hinnē- הִנֵּה behold אֵ֥לֶּה ʔˌēlleh אֵלֶּה these רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and שַׁלְוֵ֥י šalwˌê שָׁלֵיו quiet עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity הִשְׂגּוּ־ hiśgû- שׂגה be great חָֽיִל׃ ḥˈāyil חַיִל power 73:12. Deus autem rex meus ab initio operatur salutes in medio terraeBut God is our king before ages: he hath wrought salvation in the midst of the earth. 11. Why drawest thou back thy hand, even thy right hand? out of thy bosom consume . For God [is] my King of old, working salvation in the midst of the earth: 73:12 Боже, Царь мой от века, устрояющий спасение посреди земли! 73:12 ὁ ο the δὲ δε though; while θεὸς θεος God βασιλεὺς βασιλευς monarch; king ἡμῶν ημων our πρὸ προ before; ahead of αἰῶνος αιων age; -ever εἰργάσατο εργαζομαι work; perform σωτηρίαν σωτηρια safety ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land 73:12 הִנֵּה־ hinnē- הִנֵּה behold אֵ֥לֶּה ʔˌēlleh אֵלֶּה these רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and שַׁלְוֵ֥י šalwˌê שָׁלֵיו quiet עֹ֝ולָ֗ם ˈʕôlˈām עֹולָם eternity הִשְׂגּוּ־ hiśgû- שׂגה be great חָֽיִל׃ ḥˈāyil חַיִל power 73:12. Deus autem rex meus ab initio operatur salutes in medio terrae But God is our king before ages: he hath wrought salvation in the midst of the earth. 11. Why drawest thou back thy hand, even thy right hand? out of thy bosom consume . ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 12 For God is my King of old, working salvation in the midst of the earth. 13 Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. 14 Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness. 15 Thou didst cleave the fountain and the flood: thou driedst up mighty rivers. 16 The day is thine, the night also is thine: thou hast prepared the light and the sun. 17 Thou hast set all the borders of the earth: thou hast made summer and winter. The lamenting church fastens upon something here which she calls to mind, and therefore hath she hope (as Lam. iii. 21), with which she encourages herself and silences her own complaints. Two things quiet the minds of those that are here sorrowing for the solemn assembly:-- I. That God is the God of Israel, a God in covenant with his people (v. 12): God is my King of old. This comes in both as a plea in prayer to God (Ps. xliv. 4, thou art my King, O God!) and as a prop to their own faith and hope, to encourage themselves to expect deliverance, considering the days of old, Ps. lxxvii. 5. The church speaks as a complex body, the same in every age, and therefore calls God, "My King, my King of old," or, "from antiquity;" he of old put himself into that relation to them and appeared and acted for them in that relation. As Israel's King, he wrought salvation in the midst of the nations of the earth; for what he did, in the government of the world, tended towards the salvation of his church. Several things are here mentioned which God had done for his people as their King of old, which encouraged them to commit themselves to him and depend upon him. 1. He had divided the sea before them when they came out of Egypt, not by the strength of Moses or his rod, but by his own strength; and he that could do that could do any thing. 2. He had destroyed Pharaoh and the Egyptians. Pharaoh was the leviathan; the Egyptians were the dragons, fierce and cruel. Observe, (1.) The victory obtained over these enemies. God broke their heads, baffled their politics, as when Israel, the more they were afflicted by them, multiplied the more. God crushed their powers, though complicated, ruined their country by ten plagues, and at last drowned them all in the Red Sea. This is Pharaoh and all his multitude, Ezek. xxxi. 18. It was the Lord's doing; none besides could do it, and he did it with a strong hand and an outstretched arm. This was typical of Christ's victory over Satan and his kingdom, pursuant to the first promise, that the seed of the woman should break the serpent's head. (2.) The improvement of this victory for the encouragement of the church: Thou gavest him to be meat to the people of Israel, now going to inhabit the wilderness. The spoil of the Egyptians enriched them; they stripped their slain, and so got the Egyptians' arms and weapons, as before they had got their jewels. Or, rather, this providence was meat to their faith and hope, to support and encourage them in reference to the other difficulties they were likely to meet with in the wilderness. It was part of the spiritual meat which they were all made to eat of. Note, The breaking of the heads of the church's enemies is the joy and strength of the hearts of the church's friends. Thus the companions make a banquet even of leviathan, Job xli. 6. 3. God had both ways altered the course of nature, both in fetching streams out of the rock and turning streams into rock, v. 15. (1.) He had dissolved the rock into waters: Thou didst bring out the fountain and the flood (so some read it); and every one knows whence it was brought, out of the rock, out of the flinty rock. Let this never be forgotten, but let it especially be remembered that the rock was Christ, and the waters out of it were spiritual drink. (2.) He had congealed the waters into rock: Thou driedst up mighty rapid rivers, Jordan particularly at the time when it overflowed all its banks. He that did these things could now deliver his oppressed people, and break the yoke of the oppressors, as he had done formerly; nay, he would do it, for his justice and goodness, his wisdom and truth, are still the same, as well as his power. II. That the God of Israel is the God of nature, v. 16, 17. It is he that orders the regular successions and revolutions, 1. Of day and night. He is the Lord of all time. The evening and the morning are of his ordaining. It is he that opens the eyelids of the morning light, and draws the curtains of the evening shadow. He has prepared the moon and the sun (so some read it), the two great lights, to rule by day and by night alternately. The preparing of them denotes their constant readiness and exact observance of their time, which they never miss a moment. 2. Of summer and winter: "Thou hast appointed all the bounds of the earth, and the different climates of its several regions, for thou hast made summer and winter, the frigid and the torrid zones; or, rather, the constant revolutions of the year and its several seasons." Herein we are to acknowledge God, from whom all the laws and powers of nature are derived; but how does this come in here? (1.) He that had power at first to settle, and still to preserve, this course of nature by the diurnal and annual motions of the heavenly bodies, has certainly all power both to save and to destroy, and with him nothing is impossible, nor are any difficulties or oppositions insuperable. (2.) He that is faithful to his covenant with the day and with the night, and preserves the ordinances of heaven inviolable will certainly make good his promise to his people and never cast off those whom he has chosen, Jer. xxxi. 35, 36; xxxiii. 20, 21. His covenant with Abraham and his seed is as firm as that with Noah and his sons, Gen. viii. 21. (3.) Day and night, summer and winter, being counterchanged in the course of nature, throughout all the borders of the earth, we can expect no other than that trouble and peace, prosperity and adversity, should be, in like manner, counterchanged in all the borders of the church. We have as much reason to expect affliction as to expect night and winter. But we have then no more reason to despair of the return of comfort than we have to despair of day and summer. Adam Clarke: Commentary on the Bible - 1831 74:12: For God is my King of old - We have always acknowledged thee as our sovereign; and thou hast reigned as a king in the midst of our land, dispensing salvation and deliverance from the center to every part of the circumference. Albert Barnes: Notes on the Bible - 1834 74:12: For God is my King of old - That is, the king, or ruler of his people. The people had acknowledged him as their king and ruler, and he had showed himself to be such. This is given as a reason why he should now interpose in their behalf. It is an argument, proper always to be urged, drawn from the faithfulness and unchangeableness of God. Working salvation in the midst of the earth - Salvation for his people. The reference here particularly is to what he had done for his people in delivering them from bondage in Egypt, and conducting them to the promised land, as is stated in the following verses. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:12: God: Psa 44:4; Exo 19:5, Exo 19:6; Num 23:21, Num 23:22; Isa 33:22 working: Exo 15:2-15; Jdg 4:23, Jdg 4:24; Sa1 19:5; Isa 63:8; Hab 3:12-14 Carl Friedrich Keil and Franz Delitzsch 74:12 With this prayer for the destruction of the enemies by God's interposition closes the first half of the Psalm, which has for its subject-matter the crying contradiction between the present state of things and God's relationship to Israel. The poet now draws comfort by looking back into the time when God as Israel's King unfolded the rich fulness of His salvation everywhere upon the earth, where Israel's existence was imperilled. בּקרב הארץ, not only within the circumference of the Holy Land, but, e.g., also within that of Egypt (Ex 8:18-22). The poet has Egypt directly in his mind, for there now follows first of all a glance at the historical (Ps 74:13-15), and then at the natural displays of God's power (Ps 74:16, Ps 74:17). Hengstenberg is of opinion that Ps 74:13-15 also are to be understood in the latter sense, and appeals to Job 26:11-13. But just as Isaiah (Is 51:9, cf. Ps 27:1) transfers these emblems of the omnipotence of God in the natural world to His proofs of power in connection with the history of redemption which were exhibited in the case of a worldly power, so does the poet here also in Ps 74:13-15. The תּנּיּן (the extended saurian) is in Isaiah, as in Ezekiel (התּנּים, Ps 29:3; Ps 32:2), an emblem of Pharaoh and of his kingdom; in like manner here the leviathan is the proper natural wonder of Egypt. As a water-snake or a crocodile, when it comes up with its head above the water, is killed by a powerful stroke, did God break the heads of the Egyptians, so that the sea cast up their dead bodies (Ex 14:30). The ציּים, the dwellers in the steppe, to whom these became food, are not the Aethiopians (lxx, Jerome), or rather the Ichthyophagi (Bocahrt, Hengstenberg), who according to Agatharcides fed ἐκ τῶν ἐκριπτομένων εἰς τὴν χέρσον κητῶν, but were no cannibals, but the wild beasts of the desert, which are called עם, as in Prov 30:25. the ants and the rock-badgers. לציים is a permutative of the notion לעם, which was not completed: to a (singular) people, viz., to the wild animals of the steppe. Ps 74:15 also still refers not to miracles of creation, but to miracles wrought in the course of the history of redemption; Ps 74:15 refers to the giving of water out of the rock (Ps 78:15), and Ps 74:15 to the passage through the Jordan, which was miraculously dried up (הובשׁתּ, as in Josh 2:10; Josh 4:23; Josh 5:1). The object מעין ונחל is intended as referring to the result: so that the water flowed out of the cleft after the manner of a fountain and a brook. נהרות are the several streams of the one Jordan; the attributive genitive איתן describe them as streams having an abundance that does not dry up, streams of perennial fulness. The God of Israel who has thus marvellously made Himself known in history is, however, the Creator and Lord of all created things. Day and night and the stars alike are His creatures. In close connection with the night, which is mentioned second, the moon, the מאור of the night, precedes the sun; cf. Ps 8:4, where כּונן is the same as הכין in this passage. It is an error to render thus: bodies of light, and more particularly the sun; which would have made one expect מאורות before the specializing Waw. גּבוּלות are not merely the bounds of the land towards the sea, Jer 5:22, but, according to Deut 32:8; Acts 17:26, even the boundaries of the land in themselves, that is to say, the natural boundaries of the inland country. קיץ וחרף are the two halves of the year: summer including spring (אביב), which begins in Nisan, the spring-month, about the time of the vernal equinox, and autumn including winter (צתו), after the termination of which the strictly spring vegetation begins (Song 2:11). The seasons are personified, and are called God's formations or works, as it were the angels of summer and of winter. Geneva 1599 74:12 For God [is] my King of old, working salvation (h) in the midst of the earth. (h) Meaning in the sight of all the world. John Gill 74:12 For God is my King of old,.... Or "but God", or "verily God", &c. (d); for these words contain the church's consolation under all the above melancholy circumstances, taken from what God was, and had been to her, even Christ, who is God over all; he was her King by the constitution and designation of his Father, and so he had been of old, even from everlasting; for so early was he set up as King; and he had in all ages been exercising his kingly office for the good of his church, and continued to do so; and this was her comfort, and is the comfort of saints in the worst of times, that Zion's King reigneth, see Ps 46:1. working salvation in the midst of the earth; it is "salvations" (e) in the plural number, and means both spiritual and eternal salvation, which the Lord has wrought out; and is continually applying to his people; and temporal salvation, which the Lord has been and is daily working out; he continually protecting his people, and saving them from their enemies, and delivering them out of their afflictions and temptations; and which the church considers and improves into an argument to encourage her faith, and expect the time when her walls would be salvation, and her gates praise; and she should have reason to say, now is come salvation and strength, and the kingdom of our God and the power of his Christ; and give him all the glory of it; see Is 60:18, which salvation, as it has been, so will be wrought in the midst of the earth; meaning not in the midst of the land of Judea, or in Judea, the middle of the world, but openly and publicly in all the earth; though Cyril of Jerusalem says (f) Golgotha is the midst of the earth, where Christ suffered and wrought out salvation; and that it is here referred to. (d) "atqui Deus", Junius & Tremellius, Piscator; "at Deus" Vatablus, Cocceius; "equidem", Tigurine version; "certe", Schmidt. (e) "salutes", Pagninus, Montanus, Tigurine version, Cocceius, Gejerus. (f) Cateches. 13. sect. 13. p. 180. Vid. Amamae Antibarb. Bibl. l. 3. p. 798, &c. John Wesley 74:12 King - It belongs therefore to thy office to protect and save me. Midst - In the view of the world. Robert Jamieson, A. R. Fausset and David Brown 74:12 For--literally, "And," in an adversative sense.
73:1373:13: Դու հաստատեցեր զօրութեամբ քով զծով. դու խորտակեցե՛ր զգլուխս վիշապաց ՚ի վերայ ջուրց[7151]։ [7151] Ոմանք.Խորտակեցեր զգլուխ վիշապին ՚ի վերայ ջուրցն։ 13 Դու քո զօրութեամբ ծովը հաստատեցիր, եւ վիշապների գլուխը խորտակեցիր ջրերում: 13 Դուն քու զօրութիւնովդ ծովը պատռեցիր, Վիշապներուն գլուխները ջուրերուն մէջ փշրեցիր։ Դու ^[456]հաստատեցեր զօրութեամբ քով զծով, դու խորտակեցեր զգլուխս վիշապաց ի վերայ ջուրց: 73:13: Դու հաստատեցեր զօրութեամբ քով զծով. դու խորտակեցե՛ր զգլուխս վիշապաց ՚ի վերայ ջուրց[7151]։ [7151] Ոմանք.Խորտակեցեր զգլուխ վիշապին ՚ի վերայ ջուրցն։ 13 Դու քո զօրութեամբ ծովը հաստատեցիր, եւ վիշապների գլուխը խորտակեցիր ջրերում: 13 Դուն քու զօրութիւնովդ ծովը պատռեցիր, Վիշապներուն գլուխները ջուրերուն մէջ փշրեցիր։ zohrab-1805▾ eastern-1994▾ western am▾	73:1373:13 Ты расторг силою Твоею море, Ты сокрушил головы змиев в воде; 73:13 σὺ συ you ἐκραταίωσας κραταιοω have dominion ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your τὴν ο the θάλασσαν θαλασσα sea σὺ συ you συνέτριψας συντριβω fracture; smash τὰς ο the κεφαλὰς κεφαλη head; top τῶν ο the δρακόντων δρακων dragon ἐπὶ επι in; on τοῦ ο the ὕδατος υδωρ water 73:13 אַךְ־ ʔaḵ- אַךְ only רִ֭יק ˈrîq רִיק emptiness זִכִּ֣יתִי zikkˈîṯî זכה be clean לְבָבִ֑י lᵊvāvˈî לֵבָב heart וָ wā וְ and אֶרְחַ֖ץ ʔerḥˌaṣ רחץ wash בְּ bᵊ בְּ in נִקָּיֹ֣ון niqqāyˈôn נִקָּיֹון innocence כַּפָּֽי׃ kappˈāy כַּף palm 73:13. tu dissipasti in fortitudine tua mare contrivisti capita draconum in aquisThou by thy strength didst make the sea firm: thou didst crush the heads of the dragons in the waters. 12. Yet God is my King of old, working salvation in the midst of the earth. Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters: 73:13 Ты расторг силою Твоею море, Ты сокрушил головы змиев в воде; 73:13 σὺ συ you ἐκραταίωσας κραταιοω have dominion ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your τὴν ο the θάλασσαν θαλασσα sea σὺ συ you συνέτριψας συντριβω fracture; smash τὰς ο the κεφαλὰς κεφαλη head; top τῶν ο the δρακόντων δρακων dragon ἐπὶ επι in; on τοῦ ο the ὕδατος υδωρ water 73:13 אַךְ־ ʔaḵ- אַךְ only רִ֭יק ˈrîq רִיק emptiness זִכִּ֣יתִי zikkˈîṯî זכה be clean לְבָבִ֑י lᵊvāvˈî לֵבָב heart וָ wā וְ and אֶרְחַ֖ץ ʔerḥˌaṣ רחץ wash בְּ bᵊ בְּ in נִקָּיֹ֣ון niqqāyˈôn נִקָּיֹון innocence כַּפָּֽי׃ kappˈāy כַּף palm 73:13. tu dissipasti in fortitudine tua mare contrivisti capita draconum in aquis Thou by thy strength didst make the sea firm: thou didst crush the heads of the dragons in the waters. 12. Yet God is my King of old, working salvation in the midst of the earth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-15. "Расторг... море" - Чермное, при переходе через него евреев. - "Сокрушил головы змиев в воде" - потопил египтян, так же губивших евреев непосильными работами, как укушения змей убивают людей; "сокрушил голову левиафана", т. е. крокодила. Разумеется фараон, гнавшийся за евреями. - "Отдал его в пищу людям пустыни" - трупы потонувших египтян, когда волны выбросили их на берега, сделались пищей зверям пустыни, в частности шакалам. Название "народом" стай хищных зверей в Библии употребляется, напр., в кн. Притчей собрание муравьев, зайцев, называется народом (Притч XXX:25-26). - "Иссек источник и поток" - чудесное взведение воды в пустыне; "иссушил сильные реки" - реку Иордан при И. Навине. Adam Clarke: Commentary on the Bible - 1831 74:13: Thou didst divide the sea - When our fathers came from Egypt. Thou brakest the heads of the dragons in the waters - Pharaoh, his captains, and all his hosts were drowned in the Red Sea, when attempting to pursue them. Albert Barnes: Notes on the Bible - 1834 74:13: Thou didst divide the sea by thy strength - Margin, as in Hebrew, "break." That is, he had by his power "broken up" the strength of the sea so that it offered no resistance to their passing through it. The allusion is evidently to the passage through the Red Sea, Exo 14:21. Thou brakest the heads of the dragons - Margin, "whales." On the meaning of the word used here - תנין tannı̂ yn - see the notes at Isa 13:22; notes at Job 30:29. It refers here, undoubtedly, to crocodiles or sea monsters. The language here is used to denote the absolute power of God as manifested over the sea when the people of Israel passed through it. It was as if by slaying all the mighty monsters of the deep that would have resisted their passage, he had made their transit entirely safe. In the waters - That reside in the waters of the sea. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:13: divide: Heb. break, Psa 66:6, Psa 78:13, Psa 106:8, Psa 106:9, Psa 136:13-18; Exo 14:21; Neh 9:11; Isa 11:15, Isa 11:16 brakest: Exo 14:28; Isa 51:9, Isa 51:10; Eze 29:3 dragons: or, whales, Eze 32:2 Geneva 1599 74:13 Thou didst divide the sea by thy strength: thou brakest the heads of the (i) dragons in the waters. (i) That is, Pharaoh's army. John Gill 74:13 Thou didst divide the sea by thy strength,.... This and the following instances from hence to Ps 74:18 are proofs of God's working salvation in the midst of the earth; some of them seem peculiar to the people of Israel, and others are benefits common to mankind in general; which the church makes use of to encourage her faith and hope, in expectation of salvation, and deliverance out of her present distressed and melancholy circumstances. This seems to refer to the Lord's dividing of the Red sea into parts by a strong east wind, while Moses lifted up his rod and stretched out his hand as he was ordered, as a token of the divine power, and so the children of Israel passed through it as on dry land, Ex 14:21, and he that did this can make way for his redeemed ones to return to Zion with everlasting joy, Is 51:10. Some render the words, "thou hast broken the sea by thy strength" (g); subdued and conquered it, and so hast the dominion over it, rulest the raging of it, settest bounds to it, and hast ordered its proud waves to go so far and no farther; and thus the Arabic version, "thou hast made it to stand"; and the Septuagint and Vulgate Latin versions, "thou hast confirmed it": but our version is best, which refers it to the work of God at the Red sea, and with which the Targum agrees; and Aben Ezra observes, that some refer it to the dividing of the Red sea: thou breakest the heads of the dragons in the waters: or great whales, as the word is rendered in Gen 1:21, by which are meant Pharaoh and his generals, his captains and chief men, who were destroyed in the waters of the Red sea; comparable to dragons for their strength, for their cruelty to the children of Israel, and for their wrath and malice against them; and so, for the same reason, another Pharaoh, king of Egypt, in later times, is called the great dragon, that lies in the midst of his rivers, Ezek 29:3 and the king of Babylon or of Egypt, Is 27:1. So the Targum paraphrases it: "thou hast broken the heads of dragons, and hast suffocated the Egyptians in the sea.'' Rome Pagan is compared to a great red dragon with seven heads and ten horns, which have been broken and destroyed, Rev_ 12:3, and Rome Papal has the power, seat, and great authority of the dragon; and though the Romish antichrist has two horns like a lamb, he speaks as a dragon, who also has seven heads and ten horns, and which ere long will be broke in pieces, see Rev_ 13:1, in the faith of which the church might be strengthened, by considering what God had done to the heads of the dragon in the Red sea; to which may be added that Satan is called a dragon, Ps 91:13, whose head was bruised, and his principalities and powers spoiled, by Christ at his death, and will be utterly destroyed at his second coming. (g) "contrivisti", Pagninus, Montanus; "disrupisti", Junius & Tremellius, Piscator, Gejerus, Michaelis; "rupisti", Cocceius. John Wesley 74:13 Dragons - He means Pharaoh and his mighty men. Robert Jamieson, A. R. Fausset and David Brown 74:13 Examples of the "salvation wrought" are cited. divide the sea--that is, Red Sea. brakest . . . waters--Pharaoh and his host (compare Is 51:9-10; Ezek 29:3-4).
73:1473:14: Դու փշրեցեր զգլուխ Վիշապին, եւ ետուր զնա կերակո՛ւր զօրացն Հնդկաց։ 14 Դու վիշապի գլուխը փշրեցիր եւ որպէս կերակուր տուիր հնդիկների զօրքերին: 14 Դուն ջարդեցիր Լեւիաթանին գլուխները. Զանիկա կերակուր ըլլալու տուիր անապատին մէջի ժողովուրդին։ Դու փշրեցեր զգլուխս Վիշապին, եւ ետուր զնա կերակուր ^[457]զօրացն Հնդկաց: 73:14: Դու փշրեցեր զգլուխ Վիշապին, եւ ետուր զնա կերակո՛ւր զօրացն Հնդկաց։ 14 Դու վիշապի գլուխը փշրեցիր եւ որպէս կերակուր տուիր հնդիկների զօրքերին: 14 Դուն ջարդեցիր Լեւիաթանին գլուխները. Զանիկա կերակուր ըլլալու տուիր անապատին մէջի ժողովուրդին։ zohrab-1805▾ eastern-1994▾ western am▾	73:1473:14 Ты сокрушил голову левиафана, отдал его в пищу людям пустыни, [Ефиопским]; 73:14 σὺ συ you συνέθλασας συνθλαω dash to pieces τὰς ο the κεφαλὰς κεφαλη head; top τοῦ ο the δράκοντος δρακων dragon ἔδωκας διδωμι give; deposit αὐτὸν αυτος he; him βρῶμα βρωμα food λαοῖς λαος populace; population τοῖς ο the Αἰθίοψιν αιθιοψ Aithiops; Ethiops 73:14 וָ wā וְ and אֱהִ֣י ʔᵉhˈî היה be נָ֭גוּעַ ˈnāḡûₐʕ נגע touch כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וְ֝ ˈw וְ and תֹוכַחְתִּ֗י ṯôḵaḥtˈî תֹּוכַחַת rebuke לַ la לְ to † הַ the בְּקָרִֽים׃ bbᵊqārˈîm בֹּקֶר morning 73:14. tu confregisti capita Leviathan dedisti eum in escam populo AethiopumThou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians. 13. Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. Thou brakest the heads of leviathan in pieces, [and] gavest him [to be] meat to the people inhabiting the wilderness: 73:14 Ты сокрушил голову левиафана, отдал его в пищу людям пустыни, [Ефиопским]; 73:14 σὺ συ you συνέθλασας συνθλαω dash to pieces τὰς ο the κεφαλὰς κεφαλη head; top τοῦ ο the δράκοντος δρακων dragon ἔδωκας διδωμι give; deposit αὐτὸν αυτος he; him βρῶμα βρωμα food λαοῖς λαος populace; population τοῖς ο the Αἰθίοψιν αιθιοψ Aithiops; Ethiops 73:14 וָ wā וְ and אֱהִ֣י ʔᵉhˈî היה be נָ֭גוּעַ ˈnāḡûₐʕ נגע touch כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וְ֝ ˈw וְ and תֹוכַחְתִּ֗י ṯôḵaḥtˈî תֹּוכַחַת rebuke לַ la לְ to † הַ the בְּקָרִֽים׃ bbᵊqārˈîm בֹּקֶר morning 73:14. tu confregisti capita Leviathan dedisti eum in escam populo Aethiopum Thou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians. 13. Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:14: The heads of leviathan - Leviathan might be intended here as a personification of the Egypttan government; and its heads, Pharaoh and his chief captains. To the people inhabiting the wilderness - Probably meaning the birds and beasts of prey. These were the people of the wilderness, which fed on the dead bodies of the Egyptians, which the tides had cast ashore. The Vulgate, Septuagint, Ethiopic, and Arabic read, "Thou hast given him for meat to the Ethiopians," or Abyssinians. Albert Barnes: Notes on the Bible - 1834 74:14: Thou brakest the heads of leviathan in pieces - On the meaning of the word "leviathan," see the notes at Job 41:1. The word is used here as descriptive of sea monsters. And gavest him to be meat - Gavest him for "food." To the people inhabiting the wilderness - That is, the sea monsters were killed, and, being thrown on shore, were gathered for food. The "inhabitants of the wilderness" or the desert, may refer either to the wild and savage tribes of men that lived on the shores of the sea, and that subsisted mainly on fish, or it may refer to the wild animals of the desert that consumed such sea monsters as they were cast up on the shore. There is no allusion to the Israelites considered as passing through the desert, as if they had fed on these sea monsters. The essential idea is, that these monsters were put to death, or were so removed but of the way as to offer no obstruction to the passage of the Israelites through the sea. It was as if they had been killed. The image is entirely poetic, and there is no necessity for supposing that such a thing literally occurred. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:14: leviathan: Psa 104:25, Psa 104:26; Job 3:8 *marg. Job 41:1-34; Isa 27:1; Rev 20:2 meat: Psa 72:9; Exo 12:35, Exo 12:36, Exo 14:30; Num 14:9 Geneva 1599 74:14 Thou brakest the heads of (k) leviathan in pieces, [and] gavest him [to be] (l) meat to the people inhabiting the wilderness. (k) Which was a great monster of the sea, or whale, meaning Pharaoh. (l) His destruction rejoiced them as meat refreshes the body. John Gill 74:14 Thou breakest the heads of leviathan in pieces,.... A large fish, generally thought to be the whale, by some the crocodile, described in Job 41:1 to which the king of Egypt or Babylon is compared, Is 27:1 and so the Romish antichrist in one of his characters is represented as a sea beast with many heads, which will all be broken in pieces in due time, Rev_ 13:1, as here is one "leviathan" with heads in the plural number. Aben Ezra thinks the word is wanting, and may be supplied thus, "thou hast broken the heads of every leviathan"; it may be interpreted as before of Pharaoh and his chief men; so the Targum, "thou hast broken the heads of the mighty men of Pharaoh:'' and gavest him to be meat to the people inhabiting the wilderness; either to the wild beasts, called "tziim", the word here used, Is 13:21 and may be called a people, as the ants and coneys are, Prov 30:25, to whom the dead bodies of Pharaoh and his host, drowned in the Red sea, were given for food, when they were cast upon the shore, where the Israelites saw them dead, Ex 14:28, or to the "Ichthyophagy", a sort of people that dwelt by the Red sea, and lived on fishes; and so the Egyptians became their food, they living upon the fish which devoured their bodies, at least some of them: the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "to the people", the Ethiopians; who, it seems, living upon the borders of Egypt, took this opportunity, when Pharaoh and his host were drowned, and seized upon their country; but others refer it to the people of Israel themselves, as the Targum, "thou hast given them for destruction to the people of the house of Israel, and their bodies to the dragons;'' and so Jarchi, "thou hast given his mammon or riches to the people of Israel, to feed their companies and armies;'' and Kimchi interprets it of the spoil of the sea which the Israelites took from them; and they may be truly called the people inhabiting the wilderness, since they were in one forty years; so the Romish "leviathan", or antichristian whore, will be given to the Christian kings, who will hate her, eat her flesh, and burn her with fire; and to the Christian church, which now is in the wilderness, where it is nourished for a time and times, and half a time. John Wesley 74:14 Leviathan - Pharaoh. The people - To the ravenous birds and beasts of the desert. These creatures are significantly called the people of the wilderness, because they are the only people that inhabit it. Robert Jamieson, A. R. Fausset and David Brown 74:14 heads of leviathan--The word is a collective, and so used for many. the people . . . wilderness--that is, wild beasts, as conies (Prov 30:25-26), are called a people. Others take the passages literally, that the sea monsters thrown out on dry land were food for the wandering Arabs.
73:1573:15: Դու բղխեցուցե՛ր զաղբեւրս եւ զվտակս, դու ցամաքեցուցեր զգետս սաստիկս[7152]։ [7152] Ոմանք.Ցամաքեցուցեր զջուրս սաստ՛՛։ 15 Դու աղբիւրներ ու վտակներ բխեցրիր, եւ անցամաքելի գետեր ցամաքեցրիր: 15 Դուն ճեղքեցիր աղբիւրը ու վտակը, Դուն չորցուցիր մշտնջենաւոր գետերը։ Դու բղխեցուցեր զաղբեւրս եւ զվտակս, դու ցամաքեցուցեր զգետս սաստիկս: 73:15: Դու բղխեցուցե՛ր զաղբեւրս եւ զվտակս, դու ցամաքեցուցեր զգետս սաստիկս[7152]։ [7152] Ոմանք.Ցամաքեցուցեր զջուրս սաստ՛՛։ 15 Դու աղբիւրներ ու վտակներ բխեցրիր, եւ անցամաքելի գետեր ցամաքեցրիր: 15 Դուն ճեղքեցիր աղբիւրը ու վտակը, Դուն չորցուցիր մշտնջենաւոր գետերը։ zohrab-1805▾ eastern-1994▾ western am▾	73:1573:15 Ты иссек источник и поток, Ты иссушил сильные реки. 73:15 σὺ συ you διέρρηξας διαρρηγνυμι rend; tear πηγὰς πηγη well; fountain καὶ και and; even χειμάρρους χειμαρρους you ἐξήρανας ξηραινω wither; dry ποταμοὺς ποταμος river Ηθαμ ηθαμ Ētham; Itham 73:15 אִם־ ʔim- אִם if אָ֭מַרְתִּי ˈʔāmartî אמר say אֲסַפְּרָ֥ה ʔᵃsappᵊrˌā ספר count כְמֹ֑ו ḵᵊmˈô כְּמֹו like הִנֵּ֤ה hinnˈē הִנֵּה behold דֹ֭ור ˈḏôr דֹּור generation בָּנֶ֣יךָ bānˈeʸḵā בֵּן son בָגָֽדְתִּי׃ vāḡˈāḏᵊttî בגד deal treacherously 73:15. tu disrupisti fontem et torrentem tu exsiccasti flumina fortiaThou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers. 14. Thou brakest the heads of leviathan in pieces, thou gavest him to be meat to the people inhabiting the wilderness. Thou didst cleave the fountain and the flood: thou driedst up mighty rivers: 73:15 Ты иссек источник и поток, Ты иссушил сильные реки. 73:15 σὺ συ you διέρρηξας διαρρηγνυμι rend; tear πηγὰς πηγη well; fountain καὶ και and; even χειμάρρους χειμαρρους you ἐξήρανας ξηραινω wither; dry ποταμοὺς ποταμος river Ηθαμ ηθαμ Ētham; Itham 73:15 אִם־ ʔim- אִם if אָ֭מַרְתִּי ˈʔāmartî אמר say אֲסַפְּרָ֥ה ʔᵃsappᵊrˌā ספר count כְמֹ֑ו ḵᵊmˈô כְּמֹו like הִנֵּ֤ה hinnˈē הִנֵּה behold דֹ֭ור ˈḏôr דֹּור generation בָּנֶ֣יךָ bānˈeʸḵā בֵּן son בָגָֽדְתִּי׃ vāḡˈāḏᵊttî בגד deal treacherously 73:15. tu disrupisti fontem et torrentem tu exsiccasti flumina fortia Thou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers. 14. Thou brakest the heads of leviathan in pieces, thou gavest him to be meat to the people inhabiting the wilderness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:15: Thou didst cleave the fountain - Thou didst cleave the rock in the wilderness, of which all the congregation drank. Thou driedst up mighty rivers - Does not this refer to the cutting off the waters of the Jordan, so that the people passed over dryshod? Albert Barnes: Notes on the Bible - 1834 74:15: Thou didst cleave the fountain and the flood - That is, the source of the streams and the streams themselves. The main allusion is probably to the Jordan, and the idea is, that God had, as it were, divided all the waters, or pRev_ented any obstruction to his people from the river in any respect; as if the waters in the very springs and fountains, and the waters in the channel of the river flowing from those springs and fountains, had been so restrained and divided that there was a safe passage through them. Jos 3:14-17. Thou driedst up mighty rivers - Margin, "rivers of strength." The Hebrew - איתן 'ê ythâ n - (compare Deu 21:4; Amo 5:24; Kg1 8:2) - means rather perennial, constant, ever-flowing. The allusion is to rivers or streams that flow constantly, or that do not dry up. It was this which made the miracle so apparent. It could not be pretended that they had gone over the bed of a stream which was accustomed to be dry at certain seasons of the year. They passed over rivers that never dried up; and, therefore, it could have been only by miracle. The main allusion is undoubtedly to the passage of the Jordan. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:15: cleave: Psa 105:41; Exo 17:5, Exo 17:6; Num 20:11; Isa 48:21 flood: Jos 3:13-17; Kg2 2:8, Kg2 2:14; Isa 11:16, Isa 44:27; Hab 3:9 *marg. Rev 16:12 mighty rivers: Heb. rivers of strength John Gill 74:15 Thou didst cleave the fountain and the flood,.... That is, the rocks at Horeb and at Kadesh, from whence water flowed as out of a fountain, and became a flood, whereby the people of Israel were supplied with water in the wilderness, and also their beasts; and from this instance it may be concluded that God will not leave his people, nor suffer them to want, but will supply all their need while they are in the wilderness, and will open fountains and rivers for them, Is 41:17 he himself is a fountain of living water; Christ is the fountain of gardens, and the Spirit and his grace a well of living water springing up unto everlasting life: thou driedst up mighty rivers; the river of Jordan, called "mighty", as Kimchi says, because by its strength it overflowed all its banks and "rivers", and because other rivers flowed into it; this was dried up, or way was made through it, as on dry land, for the people of Israel to pass into Canaan, Josh 3:14, the Targum is, "thou hast dried up the fords and brooks of Hermon, and the fords of Jabbok and Jordan;'' see Num 21:14, and the Lord, that did this, is able to dry up, and will dry up, the river Euphrates, as is foretold, Rev_ 16:12, that is, destroy the Turkish empire, and make way for the spread of the Gospel in the eastern parts of the world; to which reference is had in Is 11:15. John Wesley 74:15 The flood - Thou didst by cleaving the rock, make a fountain and a stream to flow from it, for the refreshment of thy people in those dry deserts. Driedst - Jordan and the Red Sea; for the sea itself; yea, a greater sea than that, is called a river, Jon 2:3, where the Hebrew word is the same which is here used. And the same title is expressly given to the sea, by Homer, and other ancient writers. Robert Jamieson, A. R. Fausset and David Brown 74:15 cleave the fountain--that is, the rocks of Horeb and Kadesh; for fountains. driedst up--Jordan, and, perhaps, Arnon and Jabbok (Num 21:14).
73:1673:16: Քո՛ է տիւ եւ քո է գիշեր, զլոյս եւ զարեւ դո՛ւ հաստատեցեր[7153]. [7153] Ոմանք.Զարեւ դու արարեր։ 16 Քոնն է ցերեկը, եւ քոնն է գիշերը, լոյսն ու արեւը դո՛ւ հաստատեցիր: 16 Քուկդ է ցորեկը եւ քուկդ է գիշերը։Լոյսը ու արեւը դուն պատրաստեցիր։ Քո է տիւ եւ քո է գիշեր, զլոյս եւ զարեւ դու հաստատեցեր: 73:16: Քո՛ է տիւ եւ քո է գիշեր, զլոյս եւ զարեւ դո՛ւ հաստատեցեր[7153]. [7153] Ոմանք.Զարեւ դու արարեր։ 16 Քոնն է ցերեկը, եւ քոնն է գիշերը, լոյսն ու արեւը դո՛ւ հաստատեցիր: 16 Քուկդ է ցորեկը եւ քուկդ է գիշերը։Լոյսը ու արեւը դուն պատրաստեցիր։ zohrab-1805▾ eastern-1994▾ western am▾	73:1673:16 Твой день и Твоя ночь: Ты уготовал светила и солнце; 73:16 σή σος your ἐστιν ειμι be ἡ ο the ἡμέρα ημερα day καὶ και and; even σή σος your ἐστιν ειμι be ἡ ο the νύξ νυξ night σὺ συ you κατηρτίσω καταρτιζω repair; outfit φαῦσιν φαυσις and; even ἥλιον ηλιος sun 73:16 וָֽ֭ ˈwˈā וְ and אֲחַשְּׁבָה ʔᵃḥaššᵊvˌā חשׁב account לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know זֹ֑את zˈōṯ זֹאת this עָמָ֖ל ʕāmˌāl עָמָל labour ה֣וּאהיא hˈû הוּא he בְ vᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye 73:16. tua est dies et tua est nox tu ordinasti luminaria et solemThine is the day, and thine is the night: thou hast made the morning light and the sun. 15. Thou didst cleave fountain and flood: thou driedst up mighty rivers. The day [is] thine, the night also [is] thine: thou hast prepared the light and the sun: 73:16 Твой день и Твоя ночь: Ты уготовал светила и солнце; 73:16 σή σος your ἐστιν ειμι be ἡ ο the ἡμέρα ημερα day καὶ και and; even σή σος your ἐστιν ειμι be ἡ ο the νύξ νυξ night σὺ συ you κατηρτίσω καταρτιζω repair; outfit φαῦσιν φαυσις and; even ἥλιον ηλιος sun 73:16 וָֽ֭ ˈwˈā וְ and אֲחַשְּׁבָה ʔᵃḥaššᵊvˌā חשׁב account לָ lā לְ to דַ֣עַת ḏˈaʕaṯ ידע know זֹ֑את zˈōṯ זֹאת this עָמָ֖ל ʕāmˌāl עָמָל labour ה֣וּאהיא hˈû הוּא he בְ vᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye 73:16. tua est dies et tua est nox tu ordinasti luminaria et solem Thine is the day, and thine is the night: thou hast made the morning light and the sun. 15. Thou didst cleave fountain and flood: thou driedst up mighty rivers. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16-17. Указание на другие дела божественного всемогущества, состоящие в установлении законов смены дня и ночи и времени года. Adam Clarke: Commentary on the Bible - 1831 74:16: The day is thine, the night also is thine - Thou art the Author of light, and of the sun, which is the means of dispensing it. Albert Barnes: Notes on the Bible - 1834 74:16: The day is thine, the night also is thine - Thou hast universal dominion. All things are under thy control. Thou hast power, therefore, to grant what we desire of thee. Thou hast prepared the light and the sun - He who has made the sun - that greatest and noblest object of creation to the view of man - must have almighty power, and must be able to give what we need. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:16: The day: Psa 136:7-9; Gen 1:3-5 prepared: Psa 8:3, Psa 19:1-6, Psa 136:7-9; Gen 1:14-18; Mat 5:45 Geneva 1599 74:16 The (m) day [is] thine, the night also [is] thine: thou hast prepared the light and the sun. (m) Seeing that God by his providence governs and disposes all things, he gathers that he will take care chiefly for his children. John Gill 74:16 The day is thine, and the night also is thine,.... He made the one and the other, and divided the one from the other; and can make them longer or shorter, clear or cloudy, as he pleases: and the day of prosperity and night of adversity are at his disposal; all the times of his people and of his church are in his hands; sometimes it is a night of darkness, deadness, sleepiness, and security, as it now is; ere long there will be no more night, but bright day; the light of the moon will be as the light of the sun, and the light of the sun will be seven fold as the light of seven days; and this is to be expected from him whose is the day and the night also, Rev_ 21:25. Jarchi interprets the day, of the redemption of Israel; and the night, of distresses and afflictions: thou hast prepared the light and the sun; first the light, and then the sun; for the light was before the sun; or the luminary, even the sun. Aben Ezra interprets the "light" of the moon, and so the Targum; and Kimchi, both of the moon and of the stars; Jarchi takes the light figuratively to be meant of the light of the law; but it is much better to understand it of the light of the Gospel, which God has prepared, and will send forth more largely in the latter day, whereby the whole earth shall be lightened; and when Christ the "sun" of righteousness will arise with healing in his wings, and who gives both the light of grace and glory to his people. John Wesley 74:16 The light - The moon, the lesser light. Robert Jamieson, A. R. Fausset and David Brown 74:16 The fixed orders of nature and bounds of earth are of God.
73:1773:17: եւ դու հաստատեցեր զամենայն սահմանս երկրի. զգարուն եւ զամառն դո՛ւ ստեղծեր։ 17 Դո՛ւ հաստատեցիր երկրի բոլոր սահմանները, գարունն ու ամառը դո՛ւ ստեղծեցիր: 17 Դուն հաստատեցիր երկրին սահմանները։Ամառը ու ձմեռը դուն ստեղծեցիր։ Եւ դու հաստատեցեր զամենայն սահմանս երկրի. զգարուն եւ զամառն դու ստեղծեր: 73:17: եւ դու հաստատեցեր զամենայն սահմանս երկրի. զգարուն եւ զամառն դո՛ւ ստեղծեր։ 17 Դո՛ւ հաստատեցիր երկրի բոլոր սահմանները, գարունն ու ամառը դո՛ւ ստեղծեցիր: 17 Դուն հաստատեցիր երկրին սահմանները։Ամառը ու ձմեռը դուն ստեղծեցիր։ zohrab-1805▾ eastern-1994▾ western am▾	73:1773:17 Ты установил все пределы земли, лето и зиму Ты учредил. 73:17 σὺ συ you ἐποίησας ποιεω do; make πάντα πας all; every τὰ ο the ὅρια οριον frontier τῆς ο the γῆς γη earth; land θέρος θερος summer καὶ και and; even ἔαρ εαρ you ἔπλασας πλασσω contrive; form αὐτά αυτος he; him 73:17 עַד־ ʕaḏ- עַד unto אָ֭בֹוא ˈʔāvô בוא come אֶל־ ʔel- אֶל to מִקְדְּשֵׁי־ miqdᵊšê- מִקְדָּשׁ sanctuary אֵ֑ל ʔˈēl אֵל god אָ֝בִ֗ינָה ˈʔāvˈînā בין understand לְ lᵊ לְ to אַחֲרִיתָֽם׃ ʔaḥᵃrîṯˈām אַחֲרִית end 73:17. tu statuisti omnes terminos terrae aestatem et hiemem tu plasmastiThou hast made all the borders of the earth: the summer and the spring were formed by thee. 16. The day is thine, the night also is thine: thou hast prepared the light and the sun. Thou hast set all the borders of the earth: thou hast made summer and winter: 73:17 Ты установил все пределы земли, лето и зиму Ты учредил. 73:17 σὺ συ you ἐποίησας ποιεω do; make πάντα πας all; every τὰ ο the ὅρια οριον frontier τῆς ο the γῆς γη earth; land θέρος θερος summer καὶ και and; even ἔαρ εαρ you ἔπλασας πλασσω contrive; form αὐτά αυτος he; him 73:17 עַד־ ʕaḏ- עַד unto אָ֭בֹוא ˈʔāvô בוא come אֶל־ ʔel- אֶל to מִקְדְּשֵׁי־ miqdᵊšê- מִקְדָּשׁ sanctuary אֵ֑ל ʔˈēl אֵל god אָ֝בִ֗ינָה ˈʔāvˈînā בין understand לְ lᵊ לְ to אַחֲרִיתָֽם׃ ʔaḥᵃrîṯˈām אַחֲרִית end 73:17. tu statuisti omnes terminos terrae aestatem et hiemem tu plasmasti Thou hast made all the borders of the earth: the summer and the spring were formed by thee. 16. The day is thine, the night also is thine: thou hast prepared the light and the sun. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:17: Thou hast set all the borders of the earth - Thou alone art the Author of all its grand geographical divisions. Thou hast made summer and winter - Thou hast appointed that peculiarity in the poise and rotation of the earth, by which the seasons are produced. Albert Barnes: Notes on the Bible - 1834 74:17: Thou hast set all the borders of the earth - Thou hast established all the boundaries of the world; that is, the boundaries of the earth itself; or the natural bonndaries of nations and people, made by seas, mountains, rivers, and deserts. The language in regard to the first of these - the earth itself - would be derived from the pRev_alent mode of speaking, as if the earth were a plane, and had limits - a common mode of expression in the Scriptures, as it is in all ancient writings, and in the common language of men, even of philosophers. In regard to the latter idea, the language would imply that God had fixed, by his own power and will, all the natural boundaries of nations, or that his dominion is over all the earth. There are natural boundaries, or arrangements in nature, which tend to break up the one great family of man into separate nations, and which seem to have been designed for that. Compare Act 17:26. Over all these God presides, and he has his own great plans to accomplish by the arrangement. Thou hast made summer and winter - literally, as in the margin, "Summer and winter, thou hast made them." That is, he has so made the earth that these various seasons will occur. The fact that there are different seasons of the year, or that the year is divided into seasons, is to be traced to the agency of God. He has so made the world that these changes will take place. Nothing is the result of chance; all things in the arrangements of nature are by his design. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:17: set: Psa 24:1, Psa 24:2; Deu 32:8; Act 17:26 made summer: Heb. made them summer, Gen 8:22; Act 14:17 John Gill 74:17 Thou hast set all the borders of the earth,.... Of the whole world, and each of the nations, as of the land of Canaan, so of others, Deut 32:8, and even has fixed and settled the bounds of every man's habitation, Acts 17:26, thou hast made summer and winter; see Gen 8:22, which, taken literally, are great benefits to the world; and, figuratively understood, may represent the two dispensations of the law and Gospel; see Song 2:11, and the different frames of God's people when under temptations, and clouds, and darkness, and when they enjoy peace and comfort; and the different state of the church, when affected with affliction, persecution, false doctrine, deadness, and formality, which is now greatly the case; but there is a summer coming, when it will be otherwise; see Lk 21:30. John Wesley 74:17 Set - Thou hast fixed the bounds of the habitable world in general, and of all the countries and people upon the earth. And as this clause shews God's power over all places, so the next displays his dominion over all times and seasons.
73:1873:18: Այս յո՛ւշ լիցի քեզ զի թշնամին նախատեաց զՏէրդ. ժողովուրդ անզգամ բարկացո՛յց զանուն սուրբ քո։ 18 Յիշի՛ր այս. թշնամին նախատեց Տիրոջը, անզգամ ժողովուրդն անարգեց քո սուրբ անունը: 18 Յիշէ թէ թշնամին նախատեց Տէրը Ու յիմար ժողովուրդը քու անունդ անարգեց։ Այս յուշ լիցի քեզ` զի թշնամին նախատեաց զՏէր, ժողովուրդ անզգամ բարկացոյց զանուն սուրբ քո: 73:18: Այս յո՛ւշ լիցի քեզ զի թշնամին նախատեաց զՏէրդ. ժողովուրդ անզգամ բարկացո՛յց զանուն սուրբ քո։ 18 Յիշի՛ր այս. թշնամին նախատեց Տիրոջը, անզգամ ժողովուրդն անարգեց քո սուրբ անունը: 18 Յիշէ թէ թշնամին նախատեց Տէրը Ու յիմար ժողովուրդը քու անունդ անարգեց։ zohrab-1805▾ eastern-1994▾ western am▾	73:1873:18 Вспомни же: враг поносит Господа, и люди безумные хулят имя Твое. 73:18 μνήσθητι μναομαι remember; mindful ταύτης ουτος this; he ἐχθρὸς εχθρος hostile; enemy ὠνείδισεν ονειδιζω disparage; reproach τὸν ο the κύριον κυριος lord; master καὶ και and; even λαὸς λαος populace; population ἄφρων αφρων senseless παρώξυνεν παροξυνω goad; irritate τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 73:18 אַ֣ךְ ʔˈaḵ אַךְ only בַּ֭ ˈba בְּ in חֲלָקֹות ḥᵃlāqôṯ חָלָק smooth תָּשִׁ֣ית tāšˈîṯ שׁית put לָ֑מֹו lˈāmô לְ to הִ֝פַּלְתָּ֗ם ˈhippaltˈām נפל fall לְ lᵊ לְ to מַשּׁוּאֹֽות׃ maššûʔˈôṯ מַשּׁוּאֹות deceptions 73:18. memento huius inimicus exprobravit Domino et populus insipiens blasphemavit nomen tuumRemember this, the enemy hath reproached the Lord: and a foolish people hath provoked thy name. 17. Thou hast set all the borders of the earth: thou hast made summer and winter. Remember this, [that] the enemy hath reproached, O LORD, and [that] the foolish people have blasphemed thy name: 73:18 Вспомни же: враг поносит Господа, и люди безумные хулят имя Твое. 73:18 μνήσθητι μναομαι remember; mindful ταύτης ουτος this; he ἐχθρὸς εχθρος hostile; enemy ὠνείδισεν ονειδιζω disparage; reproach τὸν ο the κύριον κυριος lord; master καὶ και and; even λαὸς λαος populace; population ἄφρων αφρων senseless παρώξυνεν παροξυνω goad; irritate τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 73:18 אַ֣ךְ ʔˈaḵ אַךְ only בַּ֭ ˈba בְּ in חֲלָקֹות ḥᵃlāqôṯ חָלָק smooth תָּשִׁ֣ית tāšˈîṯ שׁית put לָ֑מֹו lˈāmô לְ to הִ֝פַּלְתָּ֗ם ˈhippaltˈām נפל fall לְ lᵊ לְ to מַשּׁוּאֹֽות׃ maššûʔˈôṯ מַשּׁוּאֹות deceptions 73:18. memento huius inimicus exprobravit Domino et populus insipiens blasphemavit nomen tuum Remember this, the enemy hath reproached the Lord: and a foolish people hath provoked thy name. 17. Thou hast set all the borders of the earth: thou hast made summer and winter. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 18. "Безумные", вероятно, халдеи, оскорблявшие и поносившие имя Иеговы. Matthew Henry: Concise Commentary on the Whole Bible - 1706 18 Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name. 19 O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever. 20 Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. 21 O let not the oppressed return ashamed: let the poor and needy praise thy name. 22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily. 23 Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually. The psalmist here, in the name of the church, most earnestly begs that God would appear fro them against their enemies, and put an end to their present troubles. To encourage his own faith, he interests God in this matter (v. 22): Arise, O God! plead thy own cause. This we may be sure he will do, for he is jealous for his own honour; whatever is his own cause he will plead it with a strong hand, will appear against those that oppose it and with and for those that cordially espouse it. He will arise and plead it, though for a time he seems to neglect it; he will stir up himself, will manifest himself, will do his own work in his own time. Note, The cause of religion is God's own cause and he will certainly plead it. Now, to make it out that the cause is God's, he pleads, I. That the persecutors are God's sworn enemies: "Lord, they have not only abused us, but they have been, and are, abusive to thee; what is done against us, for thy sake, does, by consequence, reflect upon thee. But that is not all; they have directly and immediately reproached thee, and blasphemed thy name," v. 18. This was that which they roared in the sanctuary; they triumphed as if they had now got the mastery of the God is Israel, of whom they had heard such great things. As nothing grieves the saints more than to hear God's name blasphemed, so nothing encourages them more to hope that God will appear against their enemies than when they have arrived at such a pitch of wickedness as to reproach God himself; this fills the measure of their sins apace and hastens their ruin. The psalmist insists much upon this: "We dare not answer their reproaches; Lord, do thou answer them. Remember that the foolish people have blasphemed thy name (v. 18) and that still the foolish man reproaches thee daily." Observe the character of those that reproach God; they are foolish. As atheism is folly (Ps. xiv. 1), profaneness and blasphemy are no less so. Perhaps those are cried up as the wits of the age that ridicule religion and sacred things; but really they are the greatest fools, and will shortly be made to appear so before all the world. And yet see their malice--They reproach God daily, as constantly as his faithful worshippers pray to him and praise him; see their impudence--They do not hide their blasphemous thoughts in their own bosoms, but proclaim them with a loud voice (forget not the voice of thy enemies, v. 23), and this with a daring defiance of divine justice; they rise up against thee, and by their blasphemies even wage war with heaven and take up arms against the Almighty. Their noise and tumult ascend continually (so some), as the cry of Sodom came up before God, calling for vengeance, Gen. xviii. 21. It increases continually (so we read it); they grow worse and worse, and are hardened in their impieties by their successes. Now, Lord, remember this; do not forget it. God needs not to be put in remembrance by us of what he has to do, but thus we must show our concern for his honour and believe that he will vindicate us. II. That the persecuted are his covenant-people. 1. See what distress they are in. They have fallen into the hands of the multitude of the wicked, v. 19. How are those increased that trouble them! There is no standing before an enraged multitude, especially like these, armed with power; and, as they are numerous, so they are barbarous: The dark places of the earth are full of the habitations of cruelty. The land of the Chaldeans, where there was none of the light of the knowledge of the true God (though otherwise it was famed for learning and arts), was indeed a dark place; the inhabitants of it were alienated from the life of God through the ignorance that was in them, and therefore they were cruel: where there was no true divinity there was scarcely to be found common humanity. They were especially cruel to the people of God; certainly those have no knowledge who eat them up, Ps. xiv. 4. They are oppressed (v. 21) because they are poor and unable to help themselves; they are oppressed, and so impoverished and made poor. 2. See what reason they had to hope that God would appear for their relief and not suffer them to be always thus trampled upon. Observe how the psalmist pleads with God for them. (1.) "It is thy turtle-dove that is ready to be swallowed up by the multitude of the wicked," v. 19. The church is a dove for harmlessness and mildness, innocency and inoffensiveness, purity and fruitfulness, a dove for mournfulness in a day of distress, a turtle-dove for fidelity and the constancy of love: turtle-doves and pigeons were the only fowls that were offered in sacrifice to God. "Shall thy turtle-dove, that is true to thee and devoted to thy honour, be delivered, its life and soul and all, into the hand of the multitude of the wicked, to whom it will soon become an easy and acceptable prey? Lord, it will be thy honour to help the weak, especially to help thy own." (2.) "It is the congregation of thy poor, and they are not the less thine for their being poor (for God has chosen the poor of this world, Jam. ii. 5), but they have the more reason to expect thou wilt appear for them because they are many: it is the congregation of thy poor; let them not be abandoned and forgotten for ever." (3.) "They are in covenant with thee; and wilt thou not have respect unto the covenant? v. 20. Wilt thou not perform the promises thou hast, in thy covenant, made to them? Wilt thou not own those whom thou hast brought into the bond of the covenant?" When God delivers his people it is in remembrance of his covenant, Lev. xxvi. 42. "Lord, though we are unworthy to be respected, yet have respect to the covenant." (4.) "They trust in thee, and boast of their relation to thee and expectations from thee. O let not them return ashamed of their hope (v. 21), as they will be if they be disappointed." (5.) "If thou deliver them, they will praise thy name and give thee the glory of their deliverance. Appear, Lord, for those that will praise thy name, against those that blaspheme it." Adam Clarke: Commentary on the Bible - 1831 74:18: Remember this - The heathen not only deny these things, but give the honor of them to their false gods, and thus blaspheme thy name. Albert Barnes: Notes on the Bible - 1834 74:18: Remember this, that the enemy hath reproached - Has used opprobrious and abusive words in regard to thee, and to thy people. The idea is, that religion - the true religion - had been reproached by the foe. They had treated that religion as if it were false; they had reproached God as if he were a false God, and as if he were unable to defend his people. Compare Isa 36:4-10, Isa 36:13-20; Isa 37:10-13, Isa 37:23. The prayer here is, that God would remember that these words of reproach were against himself, and that he would regard them as such. And that the foolish people have blasphemed thy name - Have blasphemed thee - the name often being put for the person himself. The word "foolish" here may refer to them as "wicked" as well as foolish. Wickedness and folly are so connected - they are so commonly combined, that the word may be used to describe the enemies of God in either sense - characterising their conduct as either the one or the other. Compare the notes at Psa 14:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:18: Remember: Psa 74:22, Psa 89:50, Psa 89:51, Psa 137:7; Isa 62:6, Isa 62:7 *marg. Rev 16:19 the foolish: Psa 41:1, Psa 39:8, Psa 94:2-8; Deu 32:27; Isa 37:23, Isa 37:24; Eze 20:14 Carl Friedrich Keil and Franz Delitzsch 74:18 The poet, after he has thus consoled himself by the contemplation of the power of God which He has displayed for His people's good as their Redeemer, and for the good of the whole of mankind as the Creator, rises anew to prayer, but all the more cheerfully and boldly. Since ever present facts of creation have been referred to just now, and the historical mighty deeds of God only further back, זאת refers rather forwards to the blaspheming of the enemies which He suffers now to go on unpunished, as though He took no cognizance of it. חרף has Pasek after it in order to separate the word, which signifies reviling, from the most holy Name. The epithet עם־נבל reminds one of Deut 32:21. In Ps 74:19 according to the accents חיּת is the absolute state (the primary form of חיּה, vid., on Ps 61:1): give not over, abandon not to the wild beast (beasts), the soul of Thy turtle-dove. This is probably correct, since לחיּת נפשׁ, "to the eager wild beast," this inversion of the well-known expression נפשׁ חיּה, which on the contrary yields the sense of vita animae, is an improbable and exampleless expression. If נפשׁ were intended to be thus understood, the poet might have written אל־תתן לנפשׁ חיּה תורך, "give not Thy turtle-dove over to the desire of the wild beast." Hupfeld thinks that the "old, stupid reading" may be set right at one stroke, inasmuch as he reads אל תתן לנפש חית תורך, and renders it "give not to rage the life Thy turtle-dove;" but where is any support to be found for this לנפשׁ, "to rage," or rather (Psychology, S. 202; tr. p. 239) "to eager desire?" The word cannot signify this in such an isolated position. Israel, which is also compared to a dove in Ps 68:14, is called a turtle-dove (תּור). In Ps 74:19 חיּת has the same signification as in Ps 74:19, and the same sense as Ps 68:11 (cf. Ps 69:37): the creatures of Thy miserable ones, i.e., Thy poor, miserable creatures - a figurative designation of the ecclesia pressa. The church, which it is the custom of the Asaphic Psalms to designate with emblematical names taken from the animal world, finds itself now like sheep among wolves, and seems to itself as if it were forgotten by God. The cry of prayer הבּט לבּרית comes forth out of circumstances such as were those of the Maccabaean age. בּרית is the covenant of circumcision (Gen. 17); the persecution of the age of the Seleucidae put faith to the severe test, that circumcision, this sign which was the pledge to Israel of God's gracious protection, became just the sign by which the Syrians knew their victims. In the Book of Daniel, Dan 11:28, Dan 11:30, cf. Ps. 22:32, ברית is used directly of the religion of Israel and its band of confessors. The confirmatory clause Ps 74:20 also corresponds to the Maccabaean age, when the persecuted confessors hid themselves far away in the mountains (1 Macc. 2:26ff., 2 Macc. 6:11), but were tracked by the enemy and slain, - at that time the hiding-places (κρύφοι, 1 Macc. 1:53) of the land were in reality full of the habitations of violence. The combination נאות חמס is like נאות השׁלום, Jer 25:37, cf. Gen 6:11. From this point the Psalm draws to a close in more familiar Psalm - strains. אל־ישׁב, Ps 74:21, viz., from drawing near to Thee with their supplications. "The reproach of the foolish all the day" is that which incessantly goes forth from them. עלה תּמיד, "going up (1Kings 5:12, not: increasing, 3Kings 22:35) perpetually," although without the article, is not a predicate, but attributive (vid., on Ps 57:3). The tone of the prayer is throughout temperate; this the ground upon which it bases itself is therefore all the more forcible. John Gill 74:18 Remember this, that the enemy hath reproached, O Lord,.... Or "hath reproached the Lord", as the Septuagint version and others render it, and very rightly; though not so well the former part of the clause, which it renders, or rather paraphrases, thus: "remember this thy creation", or "creature"; as if it referred to what goes before, as day and night, light and sun, the borders of the earth, summer and winter; whereas it is to be connected with what follows, the reproach of the Lord by the enemy; and it is a prayer of the church, that God would remember the enemy and his reproaches, which seemed to be forgotten, and inflict deserved punishments on him, which will be done in due time, Rev_ 16:19, and that the foolish people have blasphemed thy name; the "foolish people" are not such as want common sense, or are idiots; the blasphemers of God and Christ, and the blessed Spirit, are generally the wise and prudent of this world, from whom the things of the Gospel are hidden; but wicked and profane men: scoffers at religion, and blasphemers of Christ, his truths and ordinances, are commonly such who walk after their own ungodly lusts, who, though wise to do evil, are foolish in matters of religion: perhaps the Gentiles, which know not God, are here meant, and are so called, Deut 32:21, and it is observable, that the Papists bear the name of Gentiles in Rev_ 11:2, and may be the foolish people here chiefly designed, who worship images of gold, silver, brass, and wood, and are notorious for their blasphemies; See Gill on Ps 74:10. John Wesley 74:18 Remember - Though we deserve to be forgotten, yet do not suffer our enemies to reproach the name of the great and glorious God. Robert Jamieson, A. R. Fausset and David Brown 74:18 (Compare Ps 74:10; Deut 32:6). The contrast is striking--that such a God should be thus insulted!
73:1973:19: Մի՛ մատներ գազանաց զանձն որ խոստովան առնի առ քեզ, եւ զանձինս տնանկաց քոց մի՛ մոռանար ՚ի սպառ։ 19 Քեզ խոստովանողին մի՛ մատնիր գազաններին, եւ քո տնանկներին մի՛ մոռացիր երբեք: 19 Գազանին մի՛ մատներ քու տատրակիդ անձը. Մի՛ մոռնար յաւիտեան քու աղքատներուդ կեանքը։ Մի՛ մատներ գազանաց զանձն ^[458]որ խոստովան առնի առ քեզ``, եւ զանձինս տնանկաց քոց մի՛ մոռանար ի սպառ: 73:19: Մի՛ մատներ գազանաց զանձն որ խոստովան առնի առ քեզ, եւ զանձինս տնանկաց քոց մի՛ մոռանար ՚ի սպառ։ 19 Քեզ խոստովանողին մի՛ մատնիր գազաններին, եւ քո տնանկներին մի՛ մոռացիր երբեք: 19 Գազանին մի՛ մատներ քու տատրակիդ անձը. Մի՛ մոռնար յաւիտեան քու աղքատներուդ կեանքը։ zohrab-1805▾ eastern-1994▾ western am▾	73:1973:19 Не предай зверям душу горлицы Твоей; собрания убогих Твоих не забудь навсегда. 73:19 μὴ μη not παραδῷς παραδιδωμι betray; give over τοῖς ο the θηρίοις θηριον beast ψυχὴν ψυχη soul ἐξομολογουμένην εξομολογεω concede; confess σοι σοι you τῶν ο the ψυχῶν ψυχη soul τῶν ο the πενήτων πενης poor σου σου of you; your μὴ μη not ἐπιλάθῃ επιλανθανομαι forget εἰς εις into; for τέλος τελος completion; sales tax 73:19 אֵ֤יךְ ʔˈêḵ אֵיךְ how הָי֣וּ hāyˈû היה be לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction כְ ḵᵊ כְּ as רָ֑גַע rˈāḡaʕ רֶגַע moment סָ֥פוּ sˌāfû סוף end תַ֝֗מּוּ ˈṯˈammû תמם be complete מִן־ min- מִן from בַּלָּהֹֽות׃ ballāhˈôṯ בַּלָּהָה terror 73:19. ne tradas bestiis animam eruditam lege tua vitae pauperum tuorum ne obliviscaris in perpetuumDeliver not up to beasts the souls that confess to thee: and forget not to the end the souls of thy poor. 18. Remember this, that the enemy hath reproached, O LORD, and that foolish people have blasphemed thy name. O deliver not the soul of thy turtledove unto the multitude [of the wicked]: forget not the congregation of thy poor for ever: 73:19 Не предай зверям душу горлицы Твоей; собрания убогих Твоих не забудь навсегда. 73:19 μὴ μη not παραδῷς παραδιδωμι betray; give over τοῖς ο the θηρίοις θηριον beast ψυχὴν ψυχη soul ἐξομολογουμένην εξομολογεω concede; confess σοι σοι you τῶν ο the ψυχῶν ψυχη soul τῶν ο the πενήτων πενης poor σου σου of you; your μὴ μη not ἐπιλάθῃ επιλανθανομαι forget εἰς εις into; for τέλος τελος completion; sales tax 73:19 אֵ֤יךְ ʔˈêḵ אֵיךְ how הָי֣וּ hāyˈû היה be לְ lᵊ לְ to שַׁמָּ֣ה šammˈā שַׁמָּה destruction כְ ḵᵊ כְּ as רָ֑גַע rˈāḡaʕ רֶגַע moment סָ֥פוּ sˌāfû סוף end תַ֝֗מּוּ ˈṯˈammû תמם be complete מִן־ min- מִן from בַּלָּהֹֽות׃ ballāhˈôṯ בַּלָּהָה terror 73:19. ne tradas bestiis animam eruditam lege tua vitae pauperum tuorum ne obliviscaris in perpetuum Deliver not up to beasts the souls that confess to thee: and forget not to the end the souls of thy poor. 18. Remember this, that the enemy hath reproached, O LORD, and that foolish people have blasphemed thy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19. Зверями называются тоже халдеи за их жестокое отношение к евреям. "Горлицей" - народ еврейский. Образ одинокости и беззащитности. Adam Clarke: Commentary on the Bible - 1831 74:19: Deliver not the soul of thy turtle-dove - Thy people Israel are helpless, defenceless, miserable, and afflicted: O deliver them no longer into the power of their brutal adversaries. Albert Barnes: Notes on the Bible - 1834 74:19: O deliver not the soul of thy turtle-dove - The "life" of thy turtle-dove; or, thy turtle-dove itself. The turtle-dove is a name of endearment for one beloved, in Sol 2:12, and is thus applied here to the people of Israel. The leading idea in such an application of the word is that of innocence, harmlessness, timidity, gentleness. The thought here is that of a people dear to God, now timid and alarmed. It is the prayer of a people beloved by God that he would not deliver them to their enemies. The prayer may be regarded as one which was used on the occasion referred to in the psalm; or, as a general prayer for the people of God, considered as exposed to ravening enemies. Unto the multitude of the wicked - The words "of the wicked" are not in the original. The word rendered "multitude" - חיה chayâ h - (compare the notes at Psa 68:10) - is the same which in the other member of the sentence is rendered "congregation." It may be applied to a herd of cattle, tame or wild; and then to a "people" - a band, a troop, a host - whether of orderly and civilized, or of wild and savage people. It seems to be used in this double sense in the verse before us; in the first member of the verse, "deliver not thy turtle-dove "to the multitude" - to the wild beast, or to the savage hosts; in the latter, "forget not the congregation of thy poor" - thy flock - thy people - considered as timid or alarmed. Save the timid and trembling flock from beasts of prey. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:19: turtledove: Psa 68:13; Sol 2:14, Sol 4:1, Sol 6:9; Isa 60:8; Mat 10:16 forget: Psa 68:10, Psa 72:2; Zep 3:12; Jam 2:5, Jam 2:6 Geneva 1599 74:19 O deliver not the soul of thy (n) turtledove unto the multitude [of the wicked]: forget not the congregation of thy poor for ever. (n) He means the Church of God, which is exposed as a prey to the wicked. John Gill 74:19 O deliver not the soul of thy turtledove,.... By which is meant the church, see Song 2:14, which is comparable to this creature for its cleanness and purity, for its amiableness and beauty, for its harmlessness and innocence, for its modesty and meekness, for its affection and chastity to its mate, for its mournful and bemoaning voice for the loss of it, for its being a timorous and fearful creature, a weak one, and exposed to the prey of others; all which is true of the church, and may be applied to it: the Targum is, "do not deliver the souls of them that teach thy law;'' the word having some affinity with "torah", the law; but Jarchi says, that Jonathan, in his Targum (which is not now extant) interprets it a turtle; the Syriac version, by the change of a letter, renders it, "the soul that confesseth thee": and the Arabic version, by a like change, and the addition of a letter, "the soul that knows thee"; all which, indeed, is applicable to the church of God; but our version expresses the true sense of the word, with which agree Jarchi, Kimchi, Ben Melech, and others: and it is a prayer of the church for herself; that the life of her members, their corporeal life (for not the soul, the better part, and its eternal concerns, are meant, which are safe in Christ's hands), might not be delivered unto the multitude of the wicked, or "to the beast" (g); to persecutors comparable to lions and bears, and particularly the Romish antichrist, often called the beast in Rev_ 11:8, do not deliver "to the people, who are like to the beasts of the field, the souls of, &c.:'' forget not the congregation of thy poor for ever; the church of God is a congregation of men gathered out of the world by effectual grace, and consists chiefly of such who are literally poor, and all of them are spiritually so, and are sensible of it; for the most part they are a poor and "afflicted" (h) people, as the word may be also rendered, which the church is made up of; and may seem by themselves and others to be forgotten of God, when under divine desertions, or under afflictions, and immediate help is not given; but they are not forgotten, and still less for ever; see Is 49:14. (g) "ferae", Montanus, Piscator; "bestiae", Musculus, Vatablus, Cocceius, Gejerus, Michaelis; "bestiis", V. L. (h) "afflictorum tuorum", Montanus, Vatablus, Tigurine version, Junius & Tremellius, Piscator, &c. John Wesley 74:19 Soul - The life. Turtle - dove - Of thy church, which is fitly compared to a turtle - dove, because simple and harmless, and meek, and faithful. Robert Jamieson, A. R. Fausset and David Brown 74:19 multitude--literally, "beast," their flock or company of men (Ps 68:10). turtledove--that is, the meek and lonely Church. congregation--literally, "the company," as above--thus the Church is represented as the spoiled and defeated remnant of an army, exposed to violence.
73:2073:20: Հայեա՛ յուխտ քո՝ զի լցա՛ն տունք ափշելոց յերկրի անիրաւութեամբ։ 20 Նայի՛ր քո ուխտին, քանզի ապշահարների տները երկրի վրայ լցուեցին անիրաւութեամբ: 20 Նայէ՛ քու ուխտիդ, վասն զի երկրին խաւար տեղերը Բռնութեան բնակարաններով լեցուած են։ Հայեաց յուխտ քո, զի լցան ^[459]տունք ափշելոց յերկրի անիրաւութեամբ: 73:20: Հայեա՛ յուխտ քո՝ զի լցա՛ն տունք ափշելոց յերկրի անիրաւութեամբ։ 20 Նայի՛ր քո ուխտին, քանզի ապշահարների տները երկրի վրայ լցուեցին անիրաւութեամբ: 20 Նայէ՛ քու ուխտիդ, վասն զի երկրին խաւար տեղերը Բռնութեան բնակարաններով լեցուած են։ zohrab-1805▾ eastern-1994▾ western am▾	73:2073:20 Призри на завет Твой; ибо наполнились все мрачные места земли жилищами насилия. 73:20 ἐπίβλεψον επιβλεπω look on εἰς εις into; for τὴν ο the διαθήκην διαθηκη covenant σου σου of you; your ὅτι οτι since; that ἐπληρώθησαν πληροω fulfill; fill οἱ ο the ἐσκοτισμένοι σκοτιζω darken τῆς ο the γῆς γη earth; land οἴκων οικος home; household ἀνομιῶν ανομια lawlessness 73:20 כַּ ka כְּ as חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream מֵ mē מִן from הָקִ֑יץ hāqˈîṣ קיץ pass summer אֲ֝דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord בָּ bā בְּ in עִ֤יר׀ ʕˈîr עור be awake צַלְמָ֬ם ṣalmˈām צֶלֶם image תִּבְזֶֽה׃ tivzˈeh בזה despise 73:20. respice ad pactum quia repletae sunt tenebris terrae habitationes iniquae subrutaeHave regard to thy covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity. 19. O deliver not the soul of thy turtle-dove unto the wild beast: forget not the life of thy poor for ever. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty: 73:20 Призри на завет Твой; ибо наполнились все мрачные места земли жилищами насилия. 73:20 ἐπίβλεψον επιβλεπω look on εἰς εις into; for τὴν ο the διαθήκην διαθηκη covenant σου σου of you; your ὅτι οτι since; that ἐπληρώθησαν πληροω fulfill; fill οἱ ο the ἐσκοτισμένοι σκοτιζω darken τῆς ο the γῆς γη earth; land οἴκων οικος home; household ἀνομιῶν ανομια lawlessness 73:20 כַּ ka כְּ as חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream מֵ mē מִן from הָקִ֑יץ hāqˈîṣ קיץ pass summer אֲ֝דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord בָּ bā בְּ in עִ֤יר׀ ʕˈîr עור be awake צַלְמָ֬ם ṣalmˈām צֶלֶם image תִּבְזֶֽה׃ tivzˈeh בזה despise 73:20. respice ad pactum quia repletae sunt tenebris terrae habitationes iniquae subrutae Have regard to thy covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity. 19. O deliver not the soul of thy turtle-dove unto the wild beast: forget not the life of thy poor for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20. В Палестине много гор и пещер, где легко укрываться всяким грабителям. По разрушении Иерусалима свободно могли образоваться такие шайки и из скрытых мест выслеживать себе добычу. Adam Clarke: Commentary on the Bible - 1831 74:20: Have respect unto the covenant - הבט לברית habbet labberith. Pay attention to the covenant sacrifice; to that offered by Abraham, Gen 15:9, etc., when the contracting parties, God and Abram, passed through between the separated parts of the covenant sacrifice. An indisputable type of Jesus Christ; and of God and man meeting in his sacrificed humanity. The dark places of the earth - The caves, dens, woods, etc., of the land are full of robbers, cut-throats, and murderers, who are continually destroying thy people, so that the holy seed seems as if it would be entirely cut off and the covenant promise thus be rendered void. The words may either apply to Chaldea or Judea. Judea was at this time little else than a den of robbers, its own natural inhabitants being removed. Chaldea was infested with hordes of banditti also. Albert Barnes: Notes on the Bible - 1834 74:20: Have respect unto the covenant - The covenant which thou hast made with thy people, promising, on thy part, to protect them, and to be their God. Compare Deu 4:13; Deu 5:2; Deu 26:18-19. The prayer here is, that God would remember, in the day of national calamity, the solemn promise implied in that covenant, and that he would interpose to save his people. Compare Gen 9:15; Lev 26:42; Eze 16:60; Luk 1:72. This may be regarded as the language which the people did use when these calamities were about to come upon them. For the dark places of the earth - The allusion here is to the lands from whence came the armies that had invaded Judea, and that threatened desolation. They were dark regions of paganism and idolatry. Are full of the habitations of cruelty - The abodes of violence, or of violent and cruel men. They had sent forth their armies from such places for purposes of conquest and rapine, and no compassion could be expected from them. Their numbers were so great, and their character was so fierce and warlike, that the people of Israel could find defense and security only in God; and they, therefore, plead with him that he would interpose in their behalf. The prayer in this passage may with propriety be used by the people of God now. It is still true that "the dark parts of the earth are full of the habitations of cruelty;" and in view of this fact, and of the utter hopelessness of the renovation of the world by any human means, or by any progress which society can make of itself, it is proper to seek God's interposition. And it is proper in such prayers to him now, as in ancient times, to make the ground of our appeal to him his own gracious covenant; his promises made to his church; his solemn assurances that this state of things shall not always continue, but that the time will arrive when the earth shall be filled with the knowledge of the Lord. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:20: Have: Psa 89:28, Psa 89:34-36, Psa 89:39, Psa 105:8, Psa 106:45; Gen 17:7, Gen 17:8; Exo 24:6-8; Lev 26:40-45; Deu 9:27; Sa2 23:5; Jer 33:20-26; Luk 1:72-75; Heb 8:10 the dark: Deu 12:31; Rom 1:29-31; Eph 4:17, Eph 4:18 habitations: Psa 5:8; Gen 49:5-7 Geneva 1599 74:20 Have respect unto the covenant: for (o) the dark places of the earth are full of the habitations of cruelty. (o) That is, all places where your word does not shine, there reigns tyranny and ambition. John Gill 74:20 Have respect unto the covenant,.... The Targum adds, "which thou hast made with our fathers;'' meaning not the covenant of works, which being broken, no good thing was to be expected from it, not liberty, life, nor eternal salvation, but all the reverse; but the covenant of grace, made with Christ before the world was, and made manifest to Adam, to Noah, to Abraham, Isaac, and Jacob, to David, and others: this God has a respect unto, and does look unto it; he looks to the surety and Mediator of it, which is Christ, for the fulfilment of all conditions in it; to the promises of it, that they may be made good; to the blessings of it, that they be bestowed upon the persons to whom they belong; to the blood of it, for the delivering of the church's prisoners, and the salvation of them from wrath to come; and to the persons interested in it, that they be all called and brought safe to glory; and particularly to the things in it, respecting the glory of the church in the latter day, and increase of its members, and of its light, which seem chiefly designed here; and therefore it follows: for the dark places of the earth are full of the habitations of cruelty; many places of the earth are in gross darkness as to the knowledge of spiritual and divine things; even all those places which are inhabited by Pagans, Mahometans, and Papists, which make a great part of the globe; and in these dark places cruelty reigns, and especially in the antichristian states; wherefore the church pleads the covenant of God and his promises, that he would send forth his light and his truth, and cover the earth with the knowledge of the Lord, which is now covered with gross darkness, and under the tyranny and oppression of the man of sin. John Wesley 74:20 The covenant - Made with Abraham, whereby thou didst give the land of Canaan to him, and to his seed for ever. Dark places - This dark and dismal land in which we live. Robert Jamieson, A. R. Fausset and David Brown 74:20 And the prevalence of injustice in heathen lands is a reason for invoking God's regard to His promise (compare Num 14:21; Ps 7:16; Ps 18:48).
73:2173:21: Մի՛ դարձցի տնանկն ամաչեցեալ. այլ աղքատն եւ տնանկ օրհնեսցե՛ն զանուն սուրբ քո[7154]։ [7154] Ոմանք.Այլ աղքատք եւ տնանկք օրհ՛՛։ 21 Թող խեղճն ամօթով ետ չդառնայ, եւ աղքատն ու տնանկը թող օրհնեն սուրբ անունդ: 21 Թո՛ղ խեղճը ետ չդառնայ ամօթով. Թո՛ղ աղքատը ու տնանկը օրհնե՛ն քու անունդ։ Մի՛ դարձցի տնանկն ամաչեցեալ, այլ աղքատն եւ տնանկ օրհնեսցեն զանուն ^[460]սուրբ քո: 73:21: Մի՛ դարձցի տնանկն ամաչեցեալ. այլ աղքատն եւ տնանկ օրհնեսցե՛ն զանուն սուրբ քո[7154]։ [7154] Ոմանք.Այլ աղքատք եւ տնանկք օրհ՛՛։ 21 Թող խեղճն ամօթով ետ չդառնայ, եւ աղքատն ու տնանկը թող օրհնեն սուրբ անունդ: 21 Թո՛ղ խեղճը ետ չդառնայ ամօթով. Թո՛ղ աղքատը ու տնանկը օրհնե՛ն քու անունդ։ zohrab-1805▾ eastern-1994▾ western am▾	73:2173:21 Да не возвратится угнетенный посрамленным; нищий и убогий да восхвалят имя Твое. 73:21 μὴ μη not ἀποστραφήτω αποστρεφω turn away; alienate τεταπεινωμένος ταπεινοω humble; bring low κατῃσχυμμένος καταισχυνω shame; put to shame πτωχὸς πτωχος bankrupt; beggarly καὶ και and; even πένης πενης poor αἰνέσουσιν αινεω sing praise τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 73:21 כִּ֭י ˈkî כִּי that יִתְחַמֵּ֣ץ yiṯḥammˈēṣ חמץ be leavened לְבָבִ֑י lᵊvāvˈî לֵבָב heart וְ֝ ˈw וְ and כִלְיֹותַ֗י ḵilyôṯˈay כִּלְיָה kidney אֶשְׁתֹּונָֽן׃ ʔeštônˈān שׁנן sharpen 73:21. ne revertatur confractus et confusus egenus et pauper laudabunt nomen tuumLet not the humble be turned away with confusion: the poor and needy shall praise thy name. 20. Have respect unto the covenant: for the dark places of the earth are full of the habitations of violence. O let not the oppressed return ashamed: let the poor and needy praise thy name: 73:21 Да не возвратится угнетенный посрамленным; нищий и убогий да восхвалят имя Твое. 73:21 μὴ μη not ἀποστραφήτω αποστρεφω turn away; alienate τεταπεινωμένος ταπεινοω humble; bring low κατῃσχυμμένος καταισχυνω shame; put to shame πτωχὸς πτωχος bankrupt; beggarly καὶ και and; even πένης πενης poor αἰνέσουσιν αινεω sing praise τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 73:21 כִּ֭י ˈkî כִּי that יִתְחַמֵּ֣ץ yiṯḥammˈēṣ חמץ be leavened לְבָבִ֑י lᵊvāvˈî לֵבָב heart וְ֝ ˈw וְ and כִלְיֹותַ֗י ḵilyôṯˈay כִּלְיָה kidney אֶשְׁתֹּונָֽן׃ ʔeštônˈān שׁנן sharpen 73:21. ne revertatur confractus et confusus egenus et pauper laudabunt nomen tuum Let not the humble be turned away with confusion: the poor and needy shall praise thy name. 20. Have respect unto the covenant: for the dark places of the earth are full of the habitations of violence. 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 21. "Да не возвратится угнетенный посрамленным", пусть молитва угнетенного народа об освобождении из плена и восстановлении прежнего величия Палестины будет услышана Тобою, Господи. Adam Clarke: Commentary on the Bible - 1831 74:21: Let not the oppressed return ashamed - Do not permit thy people to be so diminished, that when, according to thy promise, they are restored to their own land, they may appear to be but a handful of men. Albert Barnes: Notes on the Bible - 1834 74:21: O let not the oppressed return ashamed - Ashamed by being disappointed, as if they had trusted in that which had no claims to confidence. Compare the notes at Job 6:20. The word rendered "oppressed," means "trodden down, crushed, broken, afflicted." It refers to the people as attacked by foreign armies, or as crushed by those who had gained power over them. The word "return" refers to their coining back from God - from the throne of mercy. Let them not come back from thee with no assurance of thy favor; with no evidence that their prayers have been heard; let them not come back, subject to the reproach that they had made their appeal to thee in vain. Let the poor and needy praise thy name - The people who are oppressed and helpless. Let them have occasion to praise thee because their prayer has been heard, and because thou dost save them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:21: O let not: Psa 9:18, Psa 12:5, Psa 102:19-21, Psa 109:22; Isa 45:17 poor: Psa 102:21; Ezr 3:11; Jer 33:11 John Gill 74:21 O let not the oppressed return ashamed,.... From the throne of grace, not having an answer of their prayer, but still continuing under the oppressions of their enemies: let the poor and needy praise thy name; let them have occasion for it, by the destruction of their enemies, and their deliverance from them, as they will have ere long; see Rev_ 19:1. John Wesley 74:21 Return - From the throne of thy grace, to which they make their resort. Robert Jamieson, A. R. Fausset and David Brown 74:21 oppressed--broken (Ps 9:9). return--from seeking God. ashamed-- (Ps 35:4).
73:2273:22: Արի՛ Աստուած եւ դատեա՛ զդատաստանս քո. յիշեա՛ զնախատինս որ յանզգամէն զօրհանապազ։ 22 Ելի՛ր, Աստուա՛ծ, եւ կատարի՛ր դատաստանդ, յիշի՛ր անզգամի ամենօրեայ նախատինքը: 22 Ելի՛ր, ո՛վ Աստուած, քու դատդ պաշտպանէ. Յիշէ՛ այն նախատինքը՝ որ անզգամը ամէն օր քեզի կ’ընէ։ արի, Աստուած, եւ դատեա զդատաստանս քո. յիշեա զնախատինս որ յանզգամէն զօրհանապազ: 73:22: Արի՛ Աստուած եւ դատեա՛ զդատաստանս քո. յիշեա՛ զնախատինս որ յանզգամէն զօրհանապազ։ 22 Ելի՛ր, Աստուա՛ծ, եւ կատարի՛ր դատաստանդ, յիշի՛ր անզգամի ամենօրեայ նախատինքը: 22 Ելի՛ր, ո՛վ Աստուած, քու դատդ պաշտպանէ. Յիշէ՛ այն նախատինքը՝ որ անզգամը ամէն օր քեզի կ’ընէ։ zohrab-1805▾ eastern-1994▾ western am▾	73:2273:22 Восстань, Боже, защити дело Твое, вспомни вседневное поношение Твое от безумного; 73:22 ἀνάστα ανιστημι stand up; resurrect ὁ ο the θεός θεος God δίκασον δικαζω the δίκην δικη justice σου σου of you; your μνήσθητι μναομαι remember; mindful τῶν ο the ὀνειδισμῶν ονειδισμος disparaging; reproach σου σου of you; your τῶν ο the ὑπὸ υπο under; by ἄφρονος αφρων senseless ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day 73:22 וַ wa וְ and אֲנִי־ ʔᵃnî- אֲנִי i בַ֭עַר ˈvaʕar בַּעַר stupid וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵדָ֑ע ʔēḏˈāʕ ידע know בְּ֝הֵמֹ֗ות ˈbᵊhēmˈôṯ בְּהֵמָה cattle הָיִ֥יתִי hāyˌîṯî היה be עִמָּֽךְ׃ ʕimmˈāḵ עִם with 73:22. surge Deus iudica causam tuam memento obprobrii tui ab insipiente tota dieArise, O God, judge thy own cause: remember thy reproaches with which the foolish man hath reproached thee all the day. 21. O let not the oppressed return ashamed: let the poor and needy praise thy name. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily: 73:22 Восстань, Боже, защити дело Твое, вспомни вседневное поношение Твое от безумного; 73:22 ἀνάστα ανιστημι stand up; resurrect ὁ ο the θεός θεος God δίκασον δικαζω the δίκην δικη justice σου σου of you; your μνήσθητι μναομαι remember; mindful τῶν ο the ὀνειδισμῶν ονειδισμος disparaging; reproach σου σου of you; your τῶν ο the ὑπὸ υπο under; by ἄφρονος αφρων senseless ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day 73:22 וַ wa וְ and אֲנִי־ ʔᵃnî- אֲנִי i בַ֭עַר ˈvaʕar בַּעַר stupid וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֵדָ֑ע ʔēḏˈāʕ ידע know בְּ֝הֵמֹ֗ות ˈbᵊhēmˈôṯ בְּהֵמָה cattle הָיִ֥יתִי hāyˌîṯî היה be עִמָּֽךְ׃ ʕimmˈāḵ עִם with 73:22. surge Deus iudica causam tuam memento obprobrii tui ab insipiente tota die Arise, O God, judge thy own cause: remember thy reproaches with which the foolish man hath reproached thee all the day. 21. O let not the oppressed return ashamed: let the poor and needy praise thy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:22: Plead thine own cause - Thy honor is concerned, as well as our safety and salvation. The fool - the idolater, reproacheth thee daily - he boasts of the superiority of his idols, by whose power, he asserts, we are brought under their domination. Albert Barnes: Notes on the Bible - 1834 74:22: Arise, O God - As if God were now insensible to the wrongs and sufferings of his people; as if he were inattentive and indisposed to come to their help. See the notes at Psa 3:7. Plead thine own cause - literally, "Contend thine own contention." That is, Maintain a cause which is really thine own. Thine own honor is concerned; thine own law and authority are assailed; the war is really made on "thee." This is always the true idea in the prayers which are offered for the conversion of sinners, for the establishment of truth, and for the spread of the Gospel in the world. It is not originally the cause of the church; it is the cause of God. Everything in regard to truth, to justice, to humanity, to temperance, to liberty, to religion, is the cause of God. All the assaults made on these, are assaults made on God. Remember how the foolish man reproacheth thee daily - Constantly. He does not cease. The word "foolish" refers to the wicked. The idea is, that the wicked constantly reproach God - either by their language or their conduct; and this is a reason for calling on him to interpose. No better reason for asking his interposition can be given, than that such conduct is a real reproach to God, and reflects on his honor in the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:22: Arise: Psa 9:19, Psa 9:20, Psa 79:9, Psa 79:10 remember: Psa 74:18, Psa 75:4, Psa 75:5, Psa 89:50, Psa 89:51; Isa 52:5 Geneva 1599 74:22 Arise, O God, plead thine (p) own cause: remember how the foolish man reproacheth thee daily. (p) He shows that God cannot permit his Church to be oppressed unless he looses his own right. John Gill 74:22 Arise, O God, plead thine own cause,.... The church's cause being the cause of God; and therefore she desires that he would arise and exert himself, and take vengeance on his and her enemies: this is an interesting argument, and a forcible one: remember how the foolish man reproacheth thee daily; this being so frequently repeated, as in Ps 74:10, shows how much the name and glory of God lay near her heart; the Targum is, "remember the reproach of thy people by a foolish king all the day;'' perhaps the man of sin is meant, the king of the locusts, and angel of the bottomless pit. Robert Jamieson, A. R. Fausset and David Brown 74:22 (Compare Ps 3:7; Ps 7:6). God hears the wicked to their own ruin (Gen 4:10; Gen 18:20).
73:2373:23: Մի՛ մոռանար զձայն պաշտօնէից քոց. ամբարտաւանութիւն ատելեաց քոց վերասցի հանապազ։ Տունք. իբ̃։ Գոբղայս. խզ̃։ 23 Մի՛ մոռացիր պաշտօնեաներիդ ձայնը. քեզ ատողների ամբարտաւանութիւնն անընդհատ պիտի աճի: 23 Մի՛ մոռնար քու թշնամիներուդ ձայնը. Քեզի դէմ ոտքի ելլողներուն խռովութիւնը ամէն ժամանակ կը բարձրանայ։ Մի՛ մոռանար զձայն ^[461]պաշտօնէից քոց. ամբարտաւանութիւն ատելեաց քոց ^[462]վերասցի հանապազ: 73:23: Մի՛ մոռանար զձայն պաշտօնէից քոց. ամբարտաւանութիւն ատելեաց քոց վերասցի հանապազ։ Տունք. իբ̃։ Գոբղայս. խզ̃։ 23 Մի՛ մոռացիր պաշտօնեաներիդ ձայնը. քեզ ատողների ամբարտաւանութիւնն անընդհատ պիտի աճի: 23 Մի՛ մոռնար քու թշնամիներուդ ձայնը. Քեզի դէմ ոտքի ելլողներուն խռովութիւնը ամէն ժամանակ կը բարձրանայ։ zohrab-1805▾ eastern-1994▾ western am▾	73:2373:23 не забудь крика врагов Твоих; шум восстающих против Тебя непрестанно поднимается. 73:23 μὴ μη not ἐπιλάθῃ επιλανθανομαι forget τῆς ο the φωνῆς φωνη voice; sound τῶν ο the ἱκετῶν ικετης of you; your ἡ ο the ὑπερηφανία υπερηφανια pride τῶν ο the μισούντων μισεω hate σε σε.1 you ἀνέβη αναβαινω step up; ascend διὰ δια through; because of παντὸς πας all; every πρὸς προς to; toward σέ σε.1 you 73:23 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i תָמִ֣יד ṯāmˈîḏ תָּמִיד continuity עִמָּ֑ךְ ʕimmˈāḵ עִם with אָ֝חַ֗זְתָּ ˈʔāḥˈaztā אחז seize בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יְמִינִֽי׃ yᵊmînˈî יָמִין right-hand side 73:23. ne obliviscaris vocis hostium tuorum sonitus adversariorum tuorum ascendit iugiterForget not the voices of thy enemies: the pride of them that hate thee ascendeth continually. 22. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee all the day. Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually: 73:23 не забудь крика врагов Твоих; шум восстающих против Тебя непрестанно поднимается. 73:23 μὴ μη not ἐπιλάθῃ επιλανθανομαι forget τῆς ο the φωνῆς φωνη voice; sound τῶν ο the ἱκετῶν ικετης of you; your ἡ ο the ὑπερηφανία υπερηφανια pride τῶν ο the μισούντων μισεω hate σε σε.1 you ἀνέβη αναβαινω step up; ascend διὰ δια through; because of παντὸς πας all; every πρὸς προς to; toward σέ σε.1 you 73:23 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i תָמִ֣יד ṯāmˈîḏ תָּמִיד continuity עִמָּ֑ךְ ʕimmˈāḵ עִם with אָ֝חַ֗זְתָּ ˈʔāḥˈaztā אחז seize בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יְמִינִֽי׃ yᵊmînˈî יָמִין right-hand side 73:23. ne obliviscaris vocis hostium tuorum sonitus adversariorum tuorum ascendit iugiter Forget not the voices of thy enemies: the pride of them that hate thee ascendeth continually. 22. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee all the day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 74:23: Forget not the voice - While we pray to thee for our own salvation, we call upon thee to vindicate thy injured honor: and let all the nations see that thou lovest thy followers, and hatest those who are thy enemies. Let not man prevail against thee or thine. Albert Barnes: Notes on the Bible - 1834 74:23: Forget not the voice of thine enemies - The voice of thine enemies clamoring for the destruction of thy people. Compare Psa 137:7. The prayer is, that God would bring deserved chastisement upon them for their purposes and their aims against his people. It is not necessarily a prayer for vengeance; it is a prayer for just retribution. The tumult of those that rise up against thee - Of those that make war on thee, and on thy people. The word ""tumult" here means clamor or shout - as the shout of battle. The reference is to the movement of a host pressing on to conquest, encouraging and exciting each other, and endeavoring to intimidate their enemies by the loud clamor of the war-cry. It is a description of what had occurred among the main events referred to in the psalm, when the enemy came in to lay waste the capital, and to spread desolation throughout the land. Increaseth continually - Margin, as in Hebrew, "Ascendeth." That is, it seems to go up; it is the swelling clamor of a great multitude of warriors intent on conquest. A cry or clamor thus seems to swell or rise on the air, and (as it were) to ascend to God. The prayer here is, that God would regard that cry, not in the sense that he would grant them the fulfillment of their wishes, but in the sense that he would recompense them as they deserved. It is in this sense that the clamors of the wicked ascend to heaven - in this sense that God will regard them, as if they were a prayer for just retribution. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 74:23: Forget: Psa 10:11, Psa 10:12, Psa 13:1 tumult: Psa 74:4, Psa 2:1, Psa 2:2; Isa 37:29; Lam 2:16; Rev 17:14 increaseth: Heb. ascendeth, Jon 1:2 John Gill 74:23 Forget not the voice of thine enemies,.... Their roaring in the midst of the sanctuary and the congregation, Ps 74:4, their reproaching and blaspheming voice, Ps 74:10, the tumult of those that rise up against thee increaseth continually, or "ascendeth" (i); goes up to God, and is taken notice of by him; the cry of their sins, like that of Sodom and Gomorrah, and of the city of Nineveh, Gen 18:20, was continually going up to God; wherefore it might be hoped and expected that vengeance in a little time would come down; see Rev_ 18:5, the Septuagint, and the versions that follow that, render it, "the pride of those", &c. all these petitions are prayers of faith, and are, or will be, heard and answered; upon which will follow thanksgivings, with which the next psalm begins. (i) "ascendens semper", Montanus; "ascendit semper", V. L. Musculus, Gejerus.

Սաղմոս / Psalms - 73 | 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

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

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

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

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