Սաղմոս / Psalms - 74 | swap

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

< PreviousՍաղմոս - 74

Psalms - 74Next >

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 Псалом написан Асафом, точнее одним из его потомков, живших в позднейшее от Давида время. Содержание псалма отвечает времени царя Езекии, когда нападение Сеннахирима Ассирийского на Иерусалим уже было близко, но когда царь не терял надежды на защиту со стороны Бога. На это именно время указывает то беспокойное волнение, которое, по псалму, переживала Иудея (4), полная беззащитность евреев, нападение врагов направлялось на Иудею с севера (5), они отличались заносчивостью и пренебрежением к Иегове (5). Такие черты совпадают с положением Иудеи при нападении Сеннахирима на Иерусалим. Близка Твоя помощь, Господи (2). Ты сам обещаешь назначить время для суда над врагами (3-4). Поэтому я говорю нечестивым, чтобы они не оскорбляли Бога, так как Он напоит их из чаши гнева, а праведник будет тогда восхвалять Господа (5-11). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Though this psalm is attributed to Asaph in the title, yet it does so exactly agree with David's circumstances, at his coming to the crown after the death of Saul, that most interpreters apply it to that juncture, and suppose that either Asaph penned it, in the person of David, as his poet-laureate (probably the substance of the psalm was some speech which David made to a convention of the states, at his accession to the government, and Asaph turned it into verse, and published it in a poem, for the better spreading of it among the people), or that David penned it, and delivered it to Asaph as precentor of the temple. In this psalm, I. David returns God thanks for bringing him to the throne, ver. 1, 9. II. He promises to lay out himself for the public good, in the use of the power God had given him, ver. 2, 3, 10. III. He checks the insolence of those that opposed his coming to the throne, ver. 4, 5. IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men, ver. 6-8. In singing this psalm we must give to God the glory of all the revolutions of states and kingdoms, believing that they are all according to his counsel and that he will make them all to work for the good of his church. Adam Clarke: Commentary on the Bible - 1831 The psalmist praises God for present mercies, Psa 75:1; the Lord answers, and promises to judge the people righteously, Psa 75:2, Psa 75:3; rebukes the proud and haughty, Psa 75:4, Psa 75:5; shows that all authority comes from himself, Psa 75:4-7; that he will punish the wicked, Psa 75:8; the psalmist resolves to praise God, Psa 75:9; and the Most High promises to cast down the wicked, and raise up the righteous, Psa 75:9, Psa 75:10. The title is, "To the chief Musician, or conqueror, Al-taschith, destroy not, A Psalm or Song of Asaph." See this title Al-taschith explained Psa 57:1-11 : The Chaldee supposes that this Psalm was composed at the time of the pestilence, when David prayed the Lord not to destroy the people. Some of the Jews suppose that Al-taschith is the beginning of a Psalm, to the air of which this Psalm was to be set and sung. The Psalm seems to have been composed during the captivity; and appears to be a continuation of the subject in the preceding. Albert Barnes: Notes on the Bible - 1834 75:0: This psalm, like the two pRev_ious psalms, is ascribed to Asaph (see Introduction to Ps. 73), and there is no reason to doubt that it is correctly attributed to him. On the phrase in the title, "To the chief Musician," see Introduction to Psa 4:1-8. On the phrase "Al-taschith," see the notes on the title to Psa 57:1-11. The phrase "A Psalm or Song" (in Hebrew, "a psalm - a song"), occurs also in the title, to other psalms, as Psa 30:1-12; Psa 65:1-13, etc. It is not possible now to determine the occasion on which this psalm was composed, as it is not indicated in the title, and there are no historical references in the psalm itself which would enable us to ascertain it. The general purpose is indicated in Psa 75:1, which is to ascribe praise to God for some particular manifestation of his favor. So far as can be conjectured from the psalm, there are two things which may have been referred to. (I) The first is, that it was composed by someone - or for some one, in his name, as expressing his feelings - who was about to enter on the administration of the affairs of the nation, apparently a young prince soon to ascend the throne. See Psa 75:2, "When I shall receive the congregation," etc. (II) The second is, that it would seem to have been a time of national danger; a time when there may have been other aspirants for the throne; a time when wicked and powerful men had combined for the purpose of usurping the authority, and setting aside the legitimate claimant to power, or when there seemed to have been a universal dissolution of authority, or general anarchy. See Psa 75:3, "The earth and all the inhabitants thereof are dissolved." Compare Psa 75:4-5. In these circumstances, in this general rebellion, in this time of resistance to lawful authority, and of combination and conspiracy against right, the speaker in the psalm expresses confidence in God as the source of all authority Psa 75:6; as the "Judge" Psa 75:7; as a God in whose hand is a cup of punishment which he will administer to all wicked people, Psa 75:8. "The psalm, therefore, expresses confidence in God in the endeavor to assert the claims of legitimate authority." Another, and a more common view, however, has been taken of the psalm, which is, that it refers to God as the Ruler among the nations, and as asserting that he will in due time take vengeance on those who are in rebellion against him. This is the view of DeWette, Prof. Alexander, Luther, and others. It was also the view taken by the translators of the Septuagint, and the Latin Vulgate. Compare, however, the notes at Psa 75:2. The contents of the psalm are as follows: (1) A purpose of the author of the psalm to praise God for the manifestation of his wondrous works, Psa 75:1. (2) his purpose when he should "receive the congregation," or should be invested with authority, to judge uprightly, or to discharge his duties with fidelity, Psa 75:2. (3) a statement of the existing disorder and confusion, as if the very structure of society was broken up, Psa 75:3. (4) advice addressed to the authors of the pRev_ailing disorder not to pursue their plans of evil Psa 75:4-8, for two reasons: (a) Promotion or success must come from God, or from his counsels, and not by chance, or by any laws of nature Psa 75:6-7; and (b) because God is a righteous Judge, and the wicked can expect nothing but punishment at his hand, Psa 75:8. (5) a purpose to praise God, in view of the fact that all the power of the wicked would be broken, but the power of the righteous would be maintained and exalted, Psa 75:9-10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 75:1, The prophet praises God; Psa 75:2, He promises to judge uprightly; Psa 75:4, He rebukes the proud by consideration of God's providence; Psa 75:9, He praises God, and promises to execute justice. not. Psa 57:1, Psa 58:1 *titles Carl Friedrich Keil and Franz Delitzsch The Nearness of the Judge with the Cup of Wrath That for which Ps 74 prays: Arise, Jahve, plead Thine own cause (Ps 74:22.), Ps 75:1-10 beholds; the judgment of God upon the proud sinners becomes a source of praise and of a triumphant spirit to the psalmist. The prophetic picture stands upon a lyrical groundwork of gold; it emerges out of the depth of feeling, and it is drawn back again into it. The inscription: To the Precentor, (after the measure:) Destroy not (vid., on Ps 57:1), a Psalm by Asaph, a Song, is fully borne out. The Sela shows that the Psalm, as מזמור שׁיר says, is appointed to be sung with musical accompaniment; and to the לאסף corresponds its thoroughly Asaphic character, which calls Ps 50 to mind with especial force. But from this Psalm Ps 75:1-10 differs, however, in this particular, viz., that a more clearly defined situation of affairs manifests itself through the hope of the judicial interposition of God which is expressed in it with prophetic certainty. According to appearances it is the time of the judgment of the nations in the person of Assyria; not, however, the time immediately following the great catastrophe, but prior to this, when Isaiah's prophecy concerning the shattering of the Assyrian power against Jerusalem had gone forth, just as Hengstenberg also regards this Psalm as the lyrical companion of the prophecies which Isaiah uttered in the presence of the ruin which threatened from Assyria, and as a testimony to the living faith with which the church at that time received the word of God. Hitzig, however, assigns both Ps 75:1-10 and Ps 76:1-12 to Judas Maccabaeus, who celebrates the victory over Apollonius in the one, and the victory over Seron in the other: "we may imagine that he utters the words of Ps 75:11 whilst he brandishes the captured sword of the fallen Apollonius." But the probability that it refers to the Assyrian period is at least equally balanced with the probability that it refers to the Maccabaean (vid., Ps 75:7; Ps 76:5-7); and if the time of Hezekiah were to be given up, then we might sooner go back to the time of Jehoshaphat, for both songs are too original to appear as echoes and not much rather as models of the later prophecy. The only influence that is noticeable in Ps 75:1-10 is that of the Song of Hannah. John Gill INTRODUCTION TO PSALM 75 To the chief Musician, Altaschith, A Psalm or Song of Asaph. Of the word "altaschith", See Gill on Ps 57:1, it signifies "do not destroy", or "do not corrupt"; the Targum renders it, "do not destroy thy people;'' so Jarchi, "do not destroy Israel;'' perhaps it may be considered as a petition, that God would not suffer the man of sin to go on to destroy the earth, and corrupt the inhabitants of it with his false doctrine, idolatry, and superstition, Rev_ 11:18, for the psalm respects the times of the Gospel dispensation, and includes both the first coming of Christ in the flesh, and his second coming to judgment; the argument of it with the Syriac version is, "the divinity of Christ, and a remembrance of the judgment;'' Tit is said to be a psalm or song of Asaph, but is thought to be written by David, and delivered to Asaph; for it may be rendered "for Asaph" (k); and so the Targum, "by the hands of Asaph;'' though some think it was written after the Babylonish captivity; perhaps by some person whose name was Asaph, or was of the family of him that lived in David's time. Theodoret supposes it was written in the person of the captives in Babylon.
74:174:1: ՚Ի կատարած մի՛ ապականեր. սաղմոս յԱսափ. երգ առ Ասորեստանեայս. ՀԴ[7155]։[7155] Ոմանք.Սաղմոս օրհնութեան Ասափայ։ 1 Այսուհետեւ՝ մի՛ ապականիր. Ասափի օրհներգութեան սաղմոսը Գլխաւոր երաժշտին՝ Ասափին Սաղմոսն ու երգը Ի կատարած. Մի՛ ապականեր. Սաղմոս օրհնութեան Ասափայ: 74:1: ՚Ի կատարած մի՛ ապականեր. սաղմոս յԱսափ. երգ առ Ասորեստանեայս. ՀԴ[7155]։ [7155] Ոմանք.Սաղմոս օրհնութեան Ասափայ։ 1 Այսուհետեւ՝ մի՛ ապականիր. Ասափի օրհներգութեան սաղմոսը Գլխաւոր երաժշտին՝ Ասափին Սաղմոսն ու երգը zohrab-1805▾ eastern-1994▾ western am▾	74:074:1 Начальнику хора. Не погуби. Псалом Асафа. Песнь. 74:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax μὴ μη not διαφθείρῃς διαφθειρω deteriorate; ruin ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ᾠδῆς ωδη song 74:1 מַשְׂכִּ֗יל maśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph לָמָ֣ה lāmˈā לָמָה why אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) זָנַ֣חְתָּ zānˈaḥtā זנח reject לָ lā לְ to נֶ֑צַח nˈeṣaḥ נֵצַח glory יֶעְשַׁ֥ן yeʕšˌan עשׁן smoke אַ֝פְּךָ֗ ˈʔappᵊḵˈā אַף nose בְּ bᵊ בְּ in צֹ֣אן ṣˈōn צֹאן cattle מַרְעִיתֶֽךָ׃ marʕîṯˈeḵā מַרְעִית pasturage 74:1. victori ut non disperdas psalmus Asaph canticiUnto the end, corrupt not, a psalm of a canticle for Asaph. For the Chief Musician; Al-tashheth. A Psalm of Asaph, a Song. ^[470] KJV Chapter [75] To the chief Musician, Al- taschith, A Psalm [or] Song of Asaph: 74:1 Начальнику хора. Не погуби. Псалом Асафа. Песнь. 74:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax μὴ μη not διαφθείρῃς διαφθειρω deteriorate; ruin ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf ᾠδῆς ωδη song 74:1 מַשְׂכִּ֗יל maśkˈîl מַשְׂכִּיל [uncertain] לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph לָמָ֣ה lāmˈā לָמָה why אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) זָנַ֣חְתָּ zānˈaḥtā זנח reject לָ lā לְ to נֶ֑צַח nˈeṣaḥ נֵצַח glory יֶעְשַׁ֥ן yeʕšˌan עשׁן smoke אַ֝פְּךָ֗ ˈʔappᵊḵˈā אַף nose בְּ bᵊ בְּ in צֹ֣אן ṣˈōn צֹאן cattle מַרְעִיתֶֽךָ׃ marʕîṯˈeḵā מַרְעִית pasturage 74:1. victori ut non disperdas psalmus Asaph cantici Unto the end, corrupt not, a psalm of a canticle for Asaph. For the Chief Musician; Al-tashheth. A Psalm of Asaph, a Song. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 75:1: Unto thee, O God, do we give thanks - Thou canst not forget thy people. The numerous manifestations of thy providence and mercy show that thou art not far off, but near: this Thy wondrous works declare - These words would make a proper conclusion to the preceding Psalm, which seems to end very abruptly. The second verse is the commencement of the Divine answer to the prayer of Asaph. Albert Barnes: Notes on the Bible - 1834 75:1: Unto thee, O God, do we give thanks - We, the people; language which would be appropriate to public thanksgiving - showing that the psalm was designed for public use. The reasons for this public thanksgiving are stated in the subsequent part of the psalm. Do we give thanks - The repetition is emphatic. The idea is, that the occasion was one for special thanksgiving. For that thy name is near - literally, "and near is thy name." The word name is often used to designate the person himself; and the idea here is, that God was near; that he had manifested himself to them in some special manner, and that for this there was occasion of praise. Compare Jer 23:23. Thy wondrous works declare - Or, "They declare thy wondrous works." The Septuagint renders it, "I will declare all thy wondrous works." The Latin Vulgate, "We will declare thy wonders." Luther, "We will declare thy wonders, that thy name is so near." Prof. Alexander, "They recount thy wonders." The meaning seems to be, "They," that is, the people, "declare thy wondrous works." Thy marvelous doings constitute the foundation for praise - for the praise now offered. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:1: A Psalm: Some consider this Psalm to have been written by David on his accession to the throne over all Israel; others refer it to the time of the captivity, considering it as a continuation of the subject in the preceding; but Bp. Patrick and others are of opinion that it was composed by Asaph to commemorate the overthrow of Sennacherib's army, Kg2 19:1. of Asaph: or, for Asaph for that: Psa 76:1, Psa 138:2; Exo 23:21, Exo 34:6, Exo 34:7; Jer 10:6 wondrous: Deu 4:7, Deu 4:33, Deu 4:34 Carl Friedrich Keil and Franz Delitzsch 75:1 The church in anticipation gives thanks for the judicial revelation of its God, the near approach of which He Himself asserts to it. The connection with ו in וקרוב שׁמך presents a difficulty. Neither here nor anywhere else is it to be supposed that ו is synonymous with כּי; but at any rate even כי might stand instead of it. For Hupfeld's attempt to explain it: and "near is Thy name" Thy wonders have declared; and Hitzig's: and Thou whose Name is near, they declare Thy wondrous works - are past remedy. Such a personification of wonders does not belong to the spirit of Hebrew poetry, and such a relative clause lies altogether beyond the bounds of syntax. If we would, however, take וקרוב שׁמך, after Ps 50:23, as a result of the thanksgiving (Campensis), then that for which thanks are rendered would remain undefined; neither will it do to take קרוב as referring to the being inwardly present (Hengstenberg), since this, according to Jer 12:2 (cf. Deut 30:14), would require some addition, which should give to the nearness this reference to the mouth or to the heart. Thus, therefore, nothing remains for us but to connect the nearness of the Name of God as an outward fact with the earnest giving of thanks. The church has received the promise of an approaching judicial, redemptive revelation of God, and now says, "We give Thee thanks, we give thanks and near is Thy Name;" it welcomes the future act of God with heartfelt thanksgiving, all those who belong to it declare beforehand the wonders of God. Such was really the position of matters when in Hezekiah's time the oppression of the Assyrians had reached its highest point - Isaiah's promises of a miraculous divine deliverance were at that time before them, and the believing ones saluted beforehand, with thanksgiving, the "coming Name of Jahve" (Is 30:27). The כּי which was to be expected after הודינו (cf. e.g., Ps 100:4.) does not follow until Ps 75:3. God Himself undertakes the confirmation of the forthcoming thanksgiving and praise by a direct announcement of the help that is hailed and near at hand (Ps 85:10). It is not to be rendered, "when I shall seize," etc., for Ps 75:3 has not the structure of an apodosis. כּי is confirmatory, and whatever interpretation we may give to it, the words of the church suddenly change into the words of God. מועד in the language of prophecy, more especially of the apocalyptic character, is a standing expression fore the appointed time of the final judgment (vid., on Hab 2:3). When this moment or juncture in the lapse of time shall have arrived, then God will seize or take possession of it (לקח in the unweakened original sense of taking hold of with energy, cf. Ps 18:17; Gen 2:15): He Himself will then interpose and hold judgment according to the strictly observed rule of right (מישׁרים, adverbial accusative, cf. במישׁרים, Ps 9:9, and frequently). If it even should come to pass that the earth and all its inhabitants are melting away (cf. Is 14:31; Ex 15:15; Josh 2:9), i.e., under the pressure of injustice (as is to be inferred from Ps 75:3), are disheartened, scattered asunder, and are as it were in the act of dissolution, then He (the absolute I, אנכי) will restrain this melting away: He setteth in their places the pillars, i.e., the internal shafts (Job 9:6), of the earth, or without any figure: He again asserts the laws which lie at the foundation of its stability. תכּנתּי is a mood of certainty, and Ps 75:4 is a circumstantial clause placed first, after the manner of the Latin ablative absolute. Hitzig appropriately compares Prov 29:9; Is 23:15 may also be understood according to this bearing of the case. The utterance of God is also continued after the Sela. It is not the people of God who turn to the enemies with the language of warning on the ground of the divine promise (Hengstenberg); the poet would then have said אמרנוּ, or must at least have said על־כּן אמרתּי. God Himself speaks, and His words are not yet peremptorily condemning, as in Ps 50:16., cf. Ps 46:11, but admonitory and threatening, because it is not He who has already appeared for the final judgment who speaks, but He who announces His appearing. With אמרתּי He tells the braggarts who are captivated with the madness of supposed greatness, and the evil-doers who lift up the horn or the head, (Note: The head is called in Sanscrit iras, in Zend aranh, = κάρα; the horn in Sanscrit, ringa, i.e., (according to Burnlouf, Etudes, p. 19) that which proceeds from and projects out of the head (iras), Zend rva = κέρας, קרן (ḳarn).) hat He will have once for all said to them, and what they are to suffer to be said to them for the short space of time till the judgment. The poet, if we have assigned the right date to the Psalm, has Rabshakeh and his colleagues before his mind, cf. Is 37:23. The ל, as in that passage, and like אל in Zech 2:4 (vid., Khler), has the idea of a hostile tendency. אל rules also over Ps 75:6: "speak not insolence with a raised neck." It is not to be construed עתק בצוּאר, with a stiff neck. Parallel passages like Ps 31:19; Ps 94:4, and more especially the primary passage 1Kings 5:3, show that עתק is an object-notion, and that בצוּאר by itself (with which, too, the accentuation harmonizes, since Munach here is the vicarius of a distinctive), according to Job 15:26, has the sense of τραχηλιῶτες or ὑπεραυχοῦντες. Geneva 1599 75:1 "To the chief Musician, (a) Altaschith, A Psalm [or] Song of Asaph." Unto thee, O God, do we give thanks, [unto thee] do we give thanks: for [that] thy name is near (b) thy wondrous works declare. (a) Read (Ps 57:1). (b) He declares how the faithful will always have opportunity to praise God, as in their need they will feel his power at hand to help them. John Gill 75:1 Unto thee, O God, do we give thanks,.... Either David and his men, when he was delivered from Saul, and raised to the kingdom, or the Jews upon their return from the Babylonish captivity; or rather the churches of Christ under the Gospel dispensation, for the coming of Christ and the blessings of grace through him, and in the view of the sure and certain destruction of antichrist and all the wicked of the earth; yea, Christ himself may be considered as at the head of his people, joining with them in thanksgiving, to whom this action is sometimes ascribed, Mt 11:25 and the rather since he is continued all along speaking to the end of the psalm: unto thee do we give thanks; which is repeated to show the constancy, fervency, and sincerity with which this was performed: it may be rendered, "unto thee do we confess" (l); sins committed against God, unworthiness to receive favours from him, and his grace and goodness in bestowing them: for that thy name is near; or rather, "for thy name is near" (m); and so the words are a reason of the above thanksgiving; for they belong not so much to what follows after as to what goes before, since the accent "athnach" is upon "thy name"; and are to be understood of God himself, for his name is himself; who is near to his people, both in relation, being their Father, and as to presence, communion, and fellowship, which are matter of praise and thanksgiving; or his works and word, by which he is known and made manifest; his works which are throughout the earth, and so near at hand, and his word which is nigh, being in the mouths and in the hearts of his people; or rather his Son, in whom his name is, his nature and divine perfections: he was at a distance in promise and prophecy, and only seen afar off; after the Babylonish captivity, at which time some think this psalm was written, he was near; the prophets Haggai, Zechariah, and Malachi, speak of him as just coming; and when he was made flesh, and dwelt among men, he was near indeed, so as to be found of them, seen, heard, and handled by them; on which account there was and is reason to give thanks to God: thy wondrous works declare; meaning either the miracles of Christ, which were proofs and evidences of his being come, and of his being the true Messiah; see Mt 11:3 or the wonderful works done by him, which to do were the principal end of his coming; as the work of righteousness, the business of reconciliation, and in general the affair of redemption and salvation; all which were amazing instances of his power, grace, and goodness, and which are declared in the everlasting Gospel by the ministers of it; for the words, I think, may be better rendered, "they declare thy wondrous works" (n), or impersonally, "thy wondrous works are declared". (k) "ipsi Asaph", Pagninus, Montanus; "Asapho", Junius & Tremellius, Piscator. (l) "confessi sumus", Montanus; "confitemur", Cocceius, Michaelis. (m) "nam propiuquum", Junius & Tremellius, Piscator. (n) "narrant mirabilia tua", Montanus; "enarrant", Junius & Tremellius, Piscator. John Wesley 75:1 Thy name - Thy self; art present with us, and ready to help. Robert Jamieson, A. R. Fausset and David Brown 75:1 Al-taschith--(See on Ps 57:1, title). In impending danger, the Psalmist, anticipating relief in view of God's righteous government, takes courage and renders praise. (Ps 75:1-10) God's name or perfections are set forth by His wondrous works.
74:274:2: Խոստովան եղիցուք առ քեզ Աստուած, խոստովան եղիցուք եւ կարդասցուք զանուն քո։ Պատմեցից զամենայն սքանչելիս քո[7156]. [7156] Ոմանք.Զանուն սուրբ քո։ 2 Գոհութիւն մատուցենք քեզ, Աստուա՛ծ, գոհութիւն մատուցենք եւ տանք քո անունը: 75 Կը գովենք քեզ, ո՛վ Աստուած, Կը գովենք քեզ եւ քու անունդ կը կանչենք, Քու հրաշքներդ կը պատմենք։ Խոստովան եղիցուք առ քեզ, Աստուած, խոստովան եղիցուք եւ ^[464]կարդասցուք զանուն քո. պատմեցից`` զամենայն սքանչելիս քո: 74:2: Խոստովան եղիցուք առ քեզ Աստուած, խոստովան եղիցուք եւ կարդասցուք զանուն քո։ Պատմեցից զամենայն սքանչելիս քո[7156]. [7156] Ոմանք.Զանուն սուրբ քո։ 2 Գոհութիւն մատուցենք քեզ, Աստուա՛ծ, գոհութիւն մատուցենք եւ տանք քո անունը: 75 Կը գովենք քեզ, ո՛վ Աստուած, Կը գովենք քեզ եւ քու անունդ կը կանչենք, Քու հրաշքներդ կը պատմենք։ zohrab-1805▾ eastern-1994▾ western am▾	74:174:2 Славим Тебя, Боже, славим, ибо близко имя Твое; возвещают чудеса Твои. 74:2 ἐξομολογησόμεθά εξομολογεω concede; confess σοι σοι you ὁ ο the θεός θεος God ἐξομολογησόμεθα εξομολογεω concede; confess καὶ και and; even ἐπικαλεσόμεθα επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 74:2 זְכֹ֤ר zᵊḵˈōr זכר remember עֲדָתְךָ֨׀ ʕᵃḏāṯᵊḵˌā עֵדָה gathering קָ֘נִ֤יתָ qˈānˈîṯā קנה buy קֶּ֗דֶם qqˈeḏem קֶדֶם front גָּ֭אַלְתָּ ˈgāʔaltā גאל redeem שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage הַר־ har- הַר mountain צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion זֶ֤ה׀ zˈeh זֶה this שָׁכַ֬נְתָּ šāḵˈantā שׁכן dwell בֹּֽו׃ bˈô בְּ in 74:2. confitebimur tibi Deus confitebimur et iuxta nomen tuum narrabunt mirabilia tuaWe will praise thee, O God: we will praise, and we will call upon thy name. We will relate thy wondrous works: 1. We give thanks unto thee, O God; we give thanks, for thy name is near: men tell of thy wondrous works. Unto thee, O God, do we give thanks, [unto thee] do we give thanks: for [that] thy name is near thy wondrous works declare: 74:2 Славим Тебя, Боже, славим, ибо близко имя Твое; возвещают чудеса Твои. 74:2 ἐξομολογησόμεθά εξομολογεω concede; confess σοι σοι you ὁ ο the θεός θεος God ἐξομολογησόμεθα εξομολογεω concede; confess καὶ και and; even ἐπικαλεσόμεθα επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your 74:2 זְכֹ֤ר zᵊḵˈōr זכר remember עֲדָתְךָ֨׀ ʕᵃḏāṯᵊḵˌā עֵדָה gathering קָ֘נִ֤יתָ qˈānˈîṯā קנה buy קֶּ֗דֶם qqˈeḏem קֶדֶם front גָּ֭אַלְתָּ ˈgāʔaltā גאל redeem שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod נַחֲלָתֶ֑ךָ naḥᵃlāṯˈeḵā נַחֲלָה heritage הַר־ har- הַר mountain צִ֝יֹּ֗ון ˈṣiyyˈôn צִיֹּון Zion זֶ֤ה׀ zˈeh זֶה this שָׁכַ֬נְתָּ šāḵˈantā שׁכן dwell בֹּֽו׃ bˈô בְּ in 74:2. confitebimur tibi Deus confitebimur et iuxta nomen tuum narrabunt mirabilia tua We will praise thee, O God: we will praise, and we will call upon thy name. We will relate thy wondrous works: 1. We give thanks unto thee, O God; we give thanks, for thy name is near: men tell of thy wondrous works. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Приближение врагов и начало осады Иерусалима было встречено евреями торжественными гимнами в честь Бога, где они "возвещали" Его чудеса в прошлой истории своего народа. Такой же помощи от Бога они ожидали и в настоящей близкой опасности, почему говорили, "что имя Господне близко", что близок день, когда Он чудесно проявит свою помощь над народом. В 3-4: ст. представляется говорящим Бог. Он произнесет Свой суд в назначенное Им время и суд справедливый, когда воздастся каждому то, что он заслуживает. На кого должна излиться кара Божия, видно из последующих слов, "Земля колеблется", т. е. все жители Иерусалима пришли в трепет при появлении грозных и многочисленных полчищ Сеннахирима. Господь "утвердит столпы ее", не даст врагам расшатать могущество и силу Идеи. Так как "столпами" Иудеи, на которых покоилось ее величие и значение, было имя Иеговы, то утвердить столпы, значит - не дать в посмеяние этого великого имени и держащихся его. Известно, что Рапсак, полководец Сеннахирима, издевался над верой евреев в Иегову. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Magistrate's Resolution. 1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare. 2 When I shall receive the congregation I will judge uprightly. 3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah. 4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: 5 Lift not up your horn on high: speak not with a stiff neck. In these verses, I. The psalmist gives to God the praise of his advancement to honour and power, and the other great things he had done for him and for his people Israel (v. 1): Unto thee, O God! do we give thanks for all the favours thou hast bestowed upon us; and again, unto thee do we give thanks; for our thanksgivings must be often repeated. Did not we often pray for mercy when we were in pursuit of it; and shall we think it will suffice once or twice to give thanks when we have obtained it? Not only I do give thanks, but we do, and I and all my friends. If we share with others in their mercies, we must join with them in their praises. "Unto thee, O God! the author of our mercies (and we will not give that glory to the instruments which is due to thee only), we give thanks; for that thy name is near (that the complete accomplishment of thy promise made to David is not far off) thy wondrous works, which thou hast already done for him, declare." Note, 1. There are many works which God does for his people that may truly be called wondrous works, out of the common course of providence and quite beyond our expectation. 2. These wondrous works declare the nearness of his name; they show that he himself is at hand, nigh to us in what we call upon him for, and that he is about to do some great things for his people, in pursuance of his purpose and promise. 3. When God's wondrous works declare the nearness of his name it is our duty to give him thanks, again and again to give him thanks. II. He lays himself under an obligation to use his power well, pursuant to the great trust reposed in him (v. 2): When I shall receive the congregation I will judge uprightly. Here he takes it for granted that God would, in due time, perfect that which concerned him, that though the congregation was very slow in gathering to him, and great opposition was made to it, yet, at length, he should receive it; for what God has spoken in his holiness he will perform by his wisdom and power. Being thus in expectation of the mercy, he promises to make conscience of his duty: "When I am a judge I will judge, and judge uprightly; not as those that went before me, who either neglected judgment or, which was worse, perverted it, either did no good with their power or did hurt." Note, 1. Those that are advanced to posts of honour must remember they are posts of service, and must set themselves with diligence and application of mind to do the work to which they are called. He does not say, "When I shall receive the congregation I will take my ease, and take state upon me, and leave the public business to others;" but, "I will mind it myself." 2. Public trusts are to be managed with great integrity; those that judge must judge uprightly, according to the rules of justice, without respect of persons. III. He promises himself that his government would be a public blessing to Israel, v. 3. The present state of the kingdom was very bad: The earth and all the inhabitants thereof are dissolved; and no marvel, when the former reign was so dissolute that all went to wrack and ruin. There was a general corruption of manners, for want of putting the laws in execution against vice and profaneness. They were divided one from another for want of centering, as they ought to have done, in the government God had appointed. They were all to pieces, two against three and three against two, crumbled into factions and parties, which was likely to issue in their ruin; but I bear up the pillars of it. Even in Saul's time David did what he could for the public welfare; but he hoped that when he had himself received the congregation he should do much more, and should not only prevent the public ruin, but recover the public strength and beauty. Now, 1. See the mischief of parties; they melt and dissolve a land and the inhabitants of it. 2. See how much one head frequently holds up. The fabric would have sunk if David had not held up the pillars of it. This may well be applied to Christ and his government. The world and all the inhabitants of it were dissolved by sin; man's apostasy threatened the destruction of the whole creation. But Christ bore up the pillars of it; he saved the whole world from utter ruin by saving his people from their sins, and into his hand the administration of the kingdom of Providence is committed, for he upholds all things by the word of his power, Heb. i. 3. IV. He checks those that opposed his government, that were against his accession to it and obstructed the administration of it, striving to keep up that vice and profaneness which he had made it his business to suppress (v. 4, 5): I said unto the fools, Deal not foolishly. He had said so to them in Saul's time. When he had not power to restrain them, yet he had wisdom and grace to reprove them, and to give them good counsel; though they bore themselves high, upon the favour of that unhappy prince, he cautioned them not to be too presumptuous. Or, rather, he does now say so to them. As soon as he came to the crown he issued out a proclamation against vice and profaneness, and here we have the contents of it. 1. To the simple sneaking sinners, the fools in Israel, that corrupted themselves, to them he said, "Deal not foolishly; do not act so directly contrary both to your reason and to your interest as you do while you walk contrary to the laws God has given to Israel and the promises he has made to David." Christ, the son of David, gives us this counsel, issues out this edict, Deal not foolishly. He who is made of God to us wisdom bids us be wise for ourselves, and not make fools of ourselves. 2. To the proud daring sinners, the wicked, that set God himself at defiance, he says, "Lift not up the horn; boast not of your power and prerogatives; persist not in your contumacy and contempt of the government set over you; lift not up your horn on high, as though you could have what you will and do what you will; speak not with a stiff neck, in which is an iron sinew, that will never bend to the will of God in the government; for those that will not bend shall break; those whose necks are stiffened are so to their own destruction." This is Christ's word of command in his gospel, that every mountain will be brought low before him, Isa. xl. 4. Let not the anti-christian power, with its heads and horns, lift up itself against him, for it shall certainly be broken to pieces; what is said with a stiff neck must be unsaid again with a broken heart, or we are undone. Pharaoh said with a stiff neck, Who is the Lord? But God made him know to his cost. Adam Clarke: Commentary on the Bible - 1831 75:2: When I shall receive the congregation - When the proper time is come that the congregation, my people of Israel, should be brought out of captivity, and received back into favor, I shall not only enlarge them, but punish their enemies. They shall be cut off and cast out, and become a more miserable people than those whom they now insult. I will destroy them as a nation, so that they shall never more be numbered among the empires of the earth. Albert Barnes: Notes on the Bible - 1834 75:2: When I shall receive the congregation - The marginal rendering is, "Take a set time." The phrase is thus rendered in most of the versions. So the Septuagint, "When I take the time" - ὅταν λάβω καιρὸν hotan labō kairon. So the Vulgate, "When I accept the time." So Luther, "When in its own time." So De Wette, "When I take the time." According to this interpretation, this is the language of God, as if implying that, although "the earth" was then "dissolved," or although disorders were allowed to exist, yet he would take a set time, or take the appointed time for judgment, and would pronounce a sentence on the conduct of people, and deal with them in a righteous manner, punishing the rebellious, and vindicating his own cause. The proper interpretation of the passage turns on the meaning of the Hebrew word rendered in the text "congregation" - מועד mô‛ ê d. See the word explained in the notes at Psa 74:8. It may mean a set time, an appointed season, Sa1 13:8, Sa1 13:11; or a coming together, an assembly, Job 30:23; or a place of assemblage, as the tabernacle, etc.; Exo 27:21; Exo 40:22; Psa 74:8. It may, therefore, be applied to the congregation of the Jewish people - the nation considered as an assemblage for the worship of God; and the idea of taking this, or receiving this, may be applied to the act of assuming authority or sovereignty over the people, and hence, the language may be used to denote the entrance on the discharge of the duties of such sovereignty. The language would be ap plicable to one who had the right of such an elevation to power - a prince - an heir apparent - in a time when his right was disputed; when there was an organized opposition to him; or when the nation was in a state of anarchy and confusion. It seems to me that this supposition best accords with the proper meaning of the language, and with the scope of the psalm. I will judge uprightly - I will put down all this opposition to law. I will deal with exact justice between man and man. I will restore order, and the supremacy of law, to the state. The language, therefore, according to this interpretation, is not the language of God, but that of a prince having a right to the throne, and about to ascend it in a time of great misrule and disorder. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:2: When: Psa 78:70-72, Psa 101:2; Sa2 2:4, Sa2 5:3, Sa2 8:15, Sa2 23:3, Sa2 23:4 receive the congregation: or, take a set time, Ecc 3:17; Joh 7:6; Act 1:7, Act 17:31 Geneva 1599 75:2 (c) When I shall receive the congregation I will judge uprightly. (c) When I see my time (says God) to help your miseries, I will come and set all things in good order. John Gill 75:2 When I shall receive the congregation,.... Some render it, from the Arabic signification of the word, "the promise" (o); the Spirit promised, the gifts of the Spirit, which Christ received for men, and gave to men, whereby he executes the judgment or government of the church committed to him: others the time, so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions, to which agrees the Targum, the word signifying a set appointed time, Ps 102:14, and so may respect the time appointed for the judgment of the world, which when come, Christ will execute in a most righteous manner, as follows; see Acts 17:31, but whereas the people of Israel met at the door of the tabernacle, which from thence was called "Ohel Moed", the tabernacle of the congregation; hence the word is used for a congregation, and here designs the general assembly and church of the firstborn written in heaven, even all the elect of God; these were received by Christ of his Father in eternity, when he espoused them to himself, and undertook the care of them; and they are received by him, one by one, in effectual calling; and in like manner are they received by him into glory at death; but when they are all gathered in, and are prepared for him as a bride for her husband, then will he receive them all in a body, and present them to himself a glorious church during the thousand years' reign; upon which will proceed the judgment of the wicked; see Rev_ 20:5, I will judge uprightly; in equity, in strict justice, in the most righteous manner, rendering to every man according to his works; hence the future judgment is called a righteous one, and so is the Judge; no injustice will be done to men, but the strictest integrity, uprightness, and impartiality, will be observed in pronouncing the several sentences on the righteous and on the wicked, and in adjudging them to their several places and states. (o) "promissa", Schultens animadv. p. 174. "festi dona", Gusset. p. 334. John Wesley 75:2 Receive - The whole congregation, all the tribes. Robert Jamieson, A. R. Fausset and David Brown 75:2 These verses express the purpose of God to administer a just government, and in a time of anarchy that He sustains the nation. Some apply the words to the Psalmist. receive the congregation--literally, "take a set time" (Ps 102:13; Hos 2:3), or an assembly at a set time--that is, for judging.
74:374:3: յորժամ ժա՛մ առից՝ ես ուղիղ դատեցայց[7157]։ [7157] Ոմանք.Ես ուղիղս դատեցայց։ 3 Ես պիտի պատմեմ քո բոլոր հրաշագործութիւնները. երբ ժամը հասնի՝ ճշմարիտ դատաստան պիտի տեսնեմ: 2 Երբ որոշուած ժամանակը գայ, Ուղիղ դատաստան պիտի տեսնեմ։ Յորժամ ժամ առից` ես ուղիղ դատեցայց: 74:3: յորժամ ժա՛մ առից՝ ես ուղիղ դատեցայց[7157]։ [7157] Ոմանք.Ես ուղիղս դատեցայց։ 3 Ես պիտի պատմեմ քո բոլոր հրաշագործութիւնները. երբ ժամը հասնի՝ ճշմարիտ դատաստան պիտի տեսնեմ: 2 Երբ որոշուած ժամանակը գայ, Ուղիղ դատաստան պիտի տեսնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	74:274:3 74:3 διηγήσομαι διηγεομαι narrate; describe πάντα πας all; every τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your ὅταν οταν when; once λάβω λαμβανω take; get καιρόν καιρος season; opportunity ἐγὼ εγω I εὐθύτητας ευθυτης straightness; direction κρινῶ κρινω judge; decide 74:3 הָרִ֣ימָה hārˈîmā רום be high פְ֭עָמֶיךָ ˈfʕāmeʸḵā פַּעַם foot לְ lᵊ לְ to מַשֻּׁאֹ֣ות maššuʔˈôṯ מַשּׁוּאֹות deceptions נֶ֑צַח nˈeṣaḥ נֵצַח glory כָּל־ kol- כֹּל whole הֵרַ֖ע hērˌaʕ רעע be evil אֹויֵ֣ב ʔôyˈēv איב be hostile בַּ ba בְּ in † הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness 74:3. cum accepero tempus ego iustitias iudicaboWhen I shall take a time, I will judge justices. 2. When I shall find the set time, I will judge uprightly. When I shall receive the congregation I will judge uprightly: 74:3 <<Когда изберу время, Я произведу суд по правде. 74:3 διηγήσομαι διηγεομαι narrate; describe πάντα πας all; every τὰ ο the θαυμάσιά θαυμασιος wonderful; wonders σου σου of you; your ὅταν οταν when; once λάβω λαμβανω take; get καιρόν καιρος season; opportunity ἐγὼ εγω I εὐθύτητας ευθυτης straightness; direction κρινῶ κρινω judge; decide 74:3 הָרִ֣ימָה hārˈîmā רום be high פְ֭עָמֶיךָ ˈfʕāmeʸḵā פַּעַם foot לְ lᵊ לְ to מַשֻּׁאֹ֣ות maššuʔˈôṯ מַשּׁוּאֹות deceptions נֶ֑צַח nˈeṣaḥ נֵצַח glory כָּל־ kol- כֹּל whole הֵרַ֖ע hērˌaʕ רעע be evil אֹויֵ֣ב ʔôyˈēv איב be hostile בַּ ba בְּ in † הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness 74:3. cum accepero tempus ego iustitias iudicabo When I shall take a time, I will judge justices. 2. When I shall find the set time, I will judge uprightly. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 75:3: The earth and all the inhabitants thereof are dissolved - They all depend on me; and whenever I withdraw the power by which they exist and live, they are immediately dissolved. I bear up the pillars of it - By the word of my power all things are upheld, and without me nothing can subsist. Those who consider this Psalm to have been written by David before he was anointed king over All Israel, understand the words thus: "All is at present in a state of confusion; violence and injustice reign: but when 'I shall receive the whole congregation,' when all the tribes shall acknowledge me as king, I will reorganize the whole constitution. It is true that the land and all its inhabitants are dissolved - unsettled and unconnected by the bands of civil interest. The whole system is disorganized: 'I bear up the pillars of it;' the expectation of the chief people is placed upon me; and it is the hope they have of my coming speedily to the throne of all Israel that prevents them from breaking out into actual rebellion." Albert Barnes: Notes on the Bible - 1834 75:3: The earth and all the inhabitants thereof are dissolved - The word rendered "dissolved" means properly to melt, to flow down; then, to melt away, to pine away, to perish. Isa 64:7; Job 30:22; Nah 1:5; Psa 107:26. Here it means that there was, as it were, a general breaking up of things; or that none of the institutions of the land seemed to have any stability. There seemed to be no government, but universal anarchy and confusion. I bear up the pillars of it - Of the earth; of society. The earth here is compared with an edifice supported by pillars. Compare Jdg 16:26; Sa1 2:8; Ti1 3:15. As applied to a prince or ruler, this means that the permanent structure of the state, the welfare of society, depended on his administration. If, according to the view of others, it is applied to God, the meaning is, that as he upholds the world, there cannot be permanent misrule; that amidst all the commotions of earth, and all that seemed to threaten ruin, his hand sustained all, and he would not allow things to proceed to permanent disorder. In the former case, the assertion would be true if a prince felt that he had power to support the government, and to restore order; in the latter case, it must be true, for God sustains the earth, and as he can check disorder when he shall judge it best to interpose, so he will not permit it ultimately to pRev_ail. Selah - A musical pause. See the notes at Psa 3:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:3: earth: Psa 60:1-3, Psa 78:60-72; Sa1 31:1-7; Isa 24:1-12 I bear: Sa1 18:7, Sa1 25:28; Sa2 5:2; Isa 49:8; Heb 1:3 pillars: Sa1 2:8 Geneva 1599 75:3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars (d) of it. Selah. (d) Though all things are brought to ruin, yet I can restore and preserve them. John Gill 75:3 The earth and all the inhabitants thereof are dissolved,.... Or "melted" (p); the inhabitants, through fear and dread of the righteous Judge, appearing in the clouds of heaven, and of the wrath that is coming on they are deserving of; and the earth, through fire, when the heavens being on fire shall be dissolved, the elements melt with fervent heat, and the earth and the works therein shall be burnt up, 2Pet 3:10. I bear up the pillars of it.: so that it shall not utterly perish; for though by the fire, at the general conflagration, the heavens and the earth will be so melted and dissolved as to lose their present form, and shall be purged and purified from all noxious qualities, the effects of sin; yet the substance will remain, out of which will be formed new heavens and a new earth, and this through the power of Christ sustaining it, and preserving it from entire destruction or annihilation. R. Obadiah by "pillars" understands in a figurative sense the righteous, for whose sake the world is continued in its being; these at the general conflagration will be bore up and preserved by Christ, whom they shall meet in the air, even the church, who is the pillar and ground of truth; and not only the ministers of the Gospel, who are pillars in Christ's house, but also every believer, which is a pillar there, that shall never go out, Ti1 3:15. Aben Ezra and Kimchi interpret the pillars of the mountains. Selah. See Gill on Ps 3:2. (p) "liquefacti", Montanus; "liquefiet", Musculus. John Wesley 75:3 Dissolved - Or, destroyed; by intestine divisions and wars. I hear - I support it, by maintaining religion and justice, by setting up good magistrates, and encouraging good ministers, and good men, who are indeed the pillars of a nation. Robert Jamieson, A. R. Fausset and David Brown 75:3 pillars of it-- (1Kings 2:8).
74:474:4: Մաշեցաւ երկիր եւ ամենայն բնակիչք նորա, ես հաստատեցի զսիւնս նորա։ 4 Մաշուեցին երկիրն ու նրա բոլոր բնակիչները, ես հաստատեցի նրա սիւները: 3 Երկիրն ու անոր բոլոր բնակիչները մաշեցան. Անոր սիւները ես հաստատեցի։ (Սէլա։) Մաշեցաւ երկիր եւ ամենայն բնակիչք նորա, ես հաստատեցի զսիւնս նորա:^[465]: 74:4: Մաշեցաւ երկիր եւ ամենայն բնակիչք նորա, ես հաստատեցի զսիւնս նորա։ 4 Մաշուեցին երկիրն ու նրա բոլոր բնակիչները, ես հաստատեցի նրա սիւները: 3 Երկիրն ու անոր բոլոր բնակիչները մաշեցան. Անոր սիւները ես հաստատեցի։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	74:374:4 Колеблется земля и все живущие на ней: Я утвержу столпы ее>>. 74:4 ἐτάκη τηκω melt ἡ ο the γῆ γη earth; land καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ἐγὼ εγω I ἐστερέωσα στερεοω make solid; solidify τοὺς ο the στύλους στυλος pillar αὐτῆς αυτος he; him διάψαλμα διαψαλμα interlude; rest 74:4 שָׁאֲג֣וּ šāʔᵃḡˈû שׁאג roar צֹ֭רְרֶיךָ ˈṣōrᵊreʸḵā צרר be hostile בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior מֹועֲדֶ֑ךָ môʕᵃḏˈeḵā מֹועֵד appointment שָׂ֖מוּ śˌāmû שׂים put אֹותֹתָ֣ם ʔôṯōṯˈām אֹות sign אֹתֹֽות׃ ʔōṯˈôṯ אֹות sign 74:4. dissolvetur terra cum omnibus habitatoribus suis ego adpendi columnas eius semperThe earth is melted, and all that dwell therein: I have established the pillars thereof. 3. The earth and all the inhabitants thereof are dissolved: I have set up the pillars of it. The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah: 74:4 Колеблется земля и все живущие на ней: Я утвержу столпы ее>>. 74:4 ἐτάκη τηκω melt ἡ ο the γῆ γη earth; land καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ἐγὼ εγω I ἐστερέωσα στερεοω make solid; solidify τοὺς ο the στύλους στυλος pillar αὐτῆς αυτος he; him διάψαλμα διαψαλμα interlude; rest 74:4 שָׁאֲג֣וּ šāʔᵃḡˈû שׁאג roar צֹ֭רְרֶיךָ ˈṣōrᵊreʸḵā צרר be hostile בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior מֹועֲדֶ֑ךָ môʕᵃḏˈeḵā מֹועֵד appointment שָׂ֖מוּ śˌāmû שׂים put אֹותֹתָ֣ם ʔôṯōṯˈām אֹות sign אֹתֹֽות׃ ʔōṯˈôṯ אֹות sign 74:4. dissolvetur terra cum omnibus habitatoribus suis ego adpendi columnas eius semper The earth is melted, and all that dwell therein: I have established the pillars thereof. 3. The earth and all the inhabitants thereof are dissolved: I have set up the pillars of it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 75:4: I said unto the fools - I have given the idolatrous Chaldeans sufficient warning to abandon their idols, and worship the true God; but they would not. I have also charged the wicked, to whom for a season I have delivered you because of your transgressions, not to lift up their horn - not to use their power to oppress and destroy. They have, notwithstanding, abused their power in the persecutions with which they have afflicted you. For all these things they shall shortly be brought to an awful account. On the term horn, see the note on Luk 1:69. Albert Barnes: Notes on the Bible - 1834 75:4: I said unto the fools - To the wicked people in rebellion. Folly and wickedness in the Bible are synonymous terms, as they are identical in fact. See the notes at Psa 14:1. Deal not foolishly - Act not foolishly; carry not out your wicked plans. Do not pursue your schemes of wickedness and folly, for they cannot be successful, and they will only tend to involve you in ruin. And to the wicked - The wicked people engaged in rebellion - either against a lawful human government, or against God. Lift not up the horn - The horn is a symbol of strength. Compare Job 16:15; Dan 7:7-8, Dan 7:11, Dan 7:21; Dan 8:5, Dan 8:8-9, Dan 8:21. This is to be understood as the language of the person represented as speaking in the psalm - whether a prince, or whether God himself. It is counsel addressed to the wicked, that they should not attempt to put forth their strength in the accomplishment of their evil purposes. The reason given for this is stated in Psa 75:6, namely, that success does not depend on chance, or on human power, but must come from God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:4: I said: Psa 82:2-8, Psa 94:8; Pro 1:22, Pro 8:5, Pro 9:6 Lift: Psa 89:17, Psa 148:14; Dan 7:20, Dan 7:21; Zac 1:21 John Gill 75:4 I said unto the fools,.... To the vain gloriosos, proud boasters, mockers, and scoffers at the day of judgment, and burning of the world: deal not foolishly; by glorying in themselves, boasting of their riches, and trusting in them; singing a requiem to themselves on account of their abundance, and by putting away the evil day far from them: and to the wicked, lift not up the horn; of power, grandeur, and wealth, and use it to the injury of others; or be so elated with it as to look with disdain on others; or imagine they shall always continue in this exalted state, as antichrist the horned beast does, Rev_ 18:7, the allusion is to horned beasts, particularly harts, which lift up their heads and horns in great pride (p): the phrase signifies to behave proudly and haughtily. (p) Vid. "Suidam in voce" John Wesley 75:4 I said - I charged them. Deal not - Desist from your practices. Lift not up - Do not carry yourselves scornfully and maliciously. Robert Jamieson, A. R. Fausset and David Brown 75:4 Here the writer speaks in view of God's declaration, warning the wicked. Lift . . . up the horn--to exalt power, here, of the wicked himself--that is, to be arrogant or self-elated.
74:574:5: Ասացի անօրինաց թէ մի՛ անօրինիք. եւ մեղաւորաց թէ մի՛ բարձրացուցանէք զեղջեւրս ձեր[7158]։ [7158] Ոմանք.Թէ մի՛ բարձրէք զեղջերս ձեր։ 5 Անօրէններին ասացի, թէ՝ անօրէնութիւն մի՛ գործէք, մեղաւորներին, թէ՝ մի՛ ցցէք ձեր կոտոշները: 4 Ըսի հպարտներուն. «Մի՛ հպարտանաք» Ու ամբարիշտներուն՝ «Եղջիւր մի՛ վերցնէք։ Ասացի անօրինաց թէ` Մի՛ անօրինիք. եւ մեղաւորաց թէ` Մի՛ բարձրացուցանէք զեղջեւրս ձեր: 74:5: Ասացի անօրինաց թէ մի՛ անօրինիք. եւ մեղաւորաց թէ մի՛ բարձրացուցանէք զեղջեւրս ձեր[7158]։ [7158] Ոմանք.Թէ մի՛ բարձրէք զեղջերս ձեր։ 5 Անօրէններին ասացի, թէ՝ անօրէնութիւն մի՛ գործէք, մեղաւորներին, թէ՝ մի՛ ցցէք ձեր կոտոշները: 4 Ըսի հպարտներուն. «Մի՛ հպարտանաք» Ու ամբարիշտներուն՝ «Եղջիւր մի՛ վերցնէք։ zohrab-1805▾ eastern-1994▾ western am▾	74:474:5 Говорю безумствующим: >, и нечестивым: 74:5 εἶπα επω say; speak τοῖς ο the παρανομοῦσιν παρανομεω act unlawfully μὴ μη not παρανομεῖτε παρανομεω act unlawfully καὶ και and; even τοῖς ο the ἁμαρτάνουσιν αμαρτανω sin μὴ μη not ὑψοῦτε υψοω elevate; lift up κέρας κερας horn 74:5 יִ֭וָּדַע ˈyiwwāḏaʕ ידע know כְּ kᵊ כְּ as מֵבִ֣יא mēvˈî בוא come לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top בִּֽ bˈi בְּ in סֲבָךְ־ sᵃvāḵ- סְבֹךְ thicket עֵ֝֗ץ ˈʕˈēṣ עֵץ tree קַרְדֻּמֹּֽות׃ qardummˈôṯ קַרְדֹּם axe 74:5. dixi inique agentibus nolite inique agere et impiis nolite exaltare cornuI said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn. 4. I said unto the arrogant, Deal not arrogantly: and to the wicked, Lift not up the horn: I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: 74:5 Говорю безумствующим: <<не безумствуйте>>, и нечестивым: <<не поднимайте р{о}га, 74:5 εἶπα επω say; speak τοῖς ο the παρανομοῦσιν παρανομεω act unlawfully μὴ μη not παρανομεῖτε παρανομεω act unlawfully καὶ και and; even τοῖς ο the ἁμαρτάνουσιν αμαρτανω sin μὴ μη not ὑψοῦτε υψοω elevate; lift up κέρας κερας horn 74:5 יִ֭וָּדַע ˈyiwwāḏaʕ ידע know כְּ kᵊ כְּ as מֵבִ֣יא mēvˈî בוא come לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top בִּֽ bˈi בְּ in סֲבָךְ־ sᵃvāḵ- סְבֹךְ thicket עֵ֝֗ץ ˈʕˈēṣ עֵץ tree קַרְדֻּמֹּֽות׃ qardummˈôṯ קַרְדֹּם axe 74:5. dixi inique agentibus nolite inique agere et impiis nolite exaltare cornu I said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn. 4. I said unto the arrogant, Deal not arrogantly: and to the wicked, Lift not up the horn: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "Безумствующие" - ассирияне, богохульно относившиеся к Иегове. - "Не поднимайте рога" - не думайте много о своей силе и непобедимости. Рог символ силы. Adam Clarke: Commentary on the Bible - 1831 75:5: Speak not with a stiff neck - Mr. Bruce has observed that the Abyssinian kings have a horn on their diadem; and that the keeping it erect, or in a projecting form, makes them appear as if they had a stiff neck; and refers to this passage for the antiquity of the usage, and the appearance also. Albert Barnes: Notes on the Bible - 1834 75:5: Lift not up your horn on high - In a proud, self-confident, arrogant manner. Speak not with a stiff neck - With arrogance and pride; in a haughty, imperious manner. The word rendered "stiff" (literally "a neck of stiffness") - עתק ‛ â thâ q - means properly bold, impudent, wicked; and the idea is that of speaking as those do who are impudent, shameless, bold, licentious - indicating confidence in themselves, and a reckless disregard of truth and of the rights of others. The Septuagint and the Vulgate render it, "And speak not unrighteousness against God." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:5: speak: Exo 32:9; Deu 31:27; Ch2 30:8; Isa 48:4; Eze 2:4; Act 7:51 Geneva 1599 75:5 Lift not up your (e) horn on high: speak [not with] a stiff neck. (e) The prophet warns the wicked that they would not set themselves against God's people, seeing that God at his time destroys them who rule wickedly. John Gill 75:5 Lift not up your horn on high,.... Or "against the most High" (q); as the little horn, or the beast with ten horns, antichrist, does, whose look is more stout than his fellows, and opens his mouth in blasphemy against God, his name, his tabernacle, and them that dwell in heaven, Dan 7:8, speak not with a stiff neck; arrogantly, proudly, and haughtily: or "hard things with a neck" (r); hard speeches against Christ and his people with an outstretched neck, in an imperious and insolent manner; for the righteous Judge will convince such of their hard speeches, and condemn them for them; Jude 1:14. (q) "contra excelsum", Junius & Tremellius. (r) "collo durum", Michaelis. John Wesley 75:5 Lift not - A metaphor from untamed oxen, which will not bow their heads to receive the yoke. Stiff neck - With pride and contempt. Robert Jamieson, A. R. Fausset and David Brown 75:5 speak . . . neck--insolently.
74:674:6: Մի՛ համբառնայք ՚ի բարձունս զեղջեւրս ձեր, եւ մի՛ խօսիք զԱստուծոյ անիրաւութիւն։ 6 Ձեր կոտոշները վեր մի՛ տնկէք, եւ Աստծու մասին անիրաւաբար մի՛ խօսէք: 5 Ձեր եղջիւրները վեր մի՛ վերցնէք։Ամբարտաւան պարանոցով մի՛ խօսիք»։ Մի՛ համբառնայք ի բարձունս զեղջեւրս ձեր, եւ մի՛ խօսիք ^[466]զԱստուծոյ անիրաւութիւն: 74:6: Մի՛ համբառնայք ՚ի բարձունս զեղջեւրս ձեր, եւ մի՛ խօսիք զԱստուծոյ անիրաւութիւն։ 6 Ձեր կոտոշները վեր մի՛ տնկէք, եւ Աստծու մասին անիրաւաբար մի՛ խօսէք: 5 Ձեր եղջիւրները վեր մի՛ վերցնէք։Ամբարտաւան պարանոցով մի՛ խօսիք»։ zohrab-1805▾ eastern-1994▾ western am▾	74:574:6 не поднимайте высоко р{о}га вашего, [не] говорите [на Бога] жестоковыйно>>, 74:6 μὴ μη not ἐπαίρετε επαιρω lift up; rear up εἰς εις into; for ὕψος υψος height; on high τὸ ο the κέρας κερας horn ὑμῶν υμων your μὴ μη not λαλεῖτε λαλεω talk; speak κατὰ κατα down; by τοῦ ο the θεοῦ θεος God ἀδικίαν αδικια injury; injustice 74:6 וְ֭ו ˈw וְ and עַתָּהעת ʕattˌā עַתָּה now פִּתּוּחֶ֣יהָ pittûḥˈeʸhā פִּתּוּחַ engraving יָּ֑חַד yyˈāḥaḏ יַחַד gathering בְּ bᵊ בְּ in כַשִּׁ֥יל ḵaššˌîl כַּשִּׁיל axe וְ֝ ˈw וְ and כֵֽילַפֹּ֗ת ḵˈêlappˈōṯ כֵּילָף crowbar יַהֲלֹמֽוּן׃ yahᵃlōmˈûn הלם strike 74:6. nolite exaltare in excelsum cornu vestrum loquentes in cervice veteriLift not up your horn on high: speak not iniquity against God. 5. Lift not up your horn on high; speak not with a stiff neck. Lift not up your horn on high: speak [not with] a stiff neck: 74:6 не поднимайте высоко р{о}га вашего, [не] говорите [на Бога] жестоковыйно>>, 74:6 μὴ μη not ἐπαίρετε επαιρω lift up; rear up εἰς εις into; for ὕψος υψος height; on high τὸ ο the κέρας κερας horn ὑμῶν υμων your μὴ μη not λαλεῖτε λαλεω talk; speak κατὰ κατα down; by τοῦ ο the θεοῦ θεος God ἀδικίαν αδικια injury; injustice 74:6 וְ֭ו ˈw וְ and עַתָּהעת ʕattˌā עַתָּה now פִּתּוּחֶ֣יהָ pittûḥˈeʸhā פִּתּוּחַ engraving יָּ֑חַד yyˈāḥaḏ יַחַד gathering בְּ bᵊ בְּ in כַשִּׁ֥יל ḵaššˌîl כַּשִּׁיל axe וְ֝ ˈw וְ and כֵֽילַפֹּ֗ת ḵˈêlappˈōṯ כֵּילָף crowbar יַהֲלֹמֽוּן׃ yahᵃlōmˈûn הלם strike 74:6. nolite exaltare in excelsum cornu vestrum loquentes in cervice veteri Lift not up your horn on high: speak not iniquity against God. 5. Lift not up your horn on high; speak not with a stiff neck. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 75:6: For promotion cometh neither from the east, etc. - As if the Lord had said, speaking to the Babylonians, None of all the surrounding powers shall be able to help you; none shall pluck you out of my hand. I am the Judge: I will pull you down, and set my afflicted people up, Psa 75:7. Calmet has observed that the Babylonians had Media, Armenia, and Mesopotamia on the East; and thence came Darius the Mede: that it had Arabia, Phoenicia, and Egypt on the West; thence came Cyrus, who overthrew the empire of the Chaldeans. And by the mountains of the desert, מדבר הרים midbar harim, which we translate South, Persia, may be meant; which government was established on the ruins of the Babylonish empire. No help came from any of those powers to the sinful Babylonians; they were obliged to drink the cup of the red wine of God's judgment, even to the very dregs. They were to receive no other punishment; this one was to annihilate them as a people for ever. Albert Barnes: Notes on the Bible - 1834 75:6: For promotion - The word used here in the original, and rendered "promotion" - הרים hariym - is susceptible of two quite different significations. According to one - that which is adopted by our translators - it is the infinitive (Hiphil) of רום rû m, "to raise" - the word used in Psa 75:5-6, and there rendered "lift up." Thus it would mean, that to "lift up" is not the work of people, or is not originated by the earth - does not originate from any part of it, east, west, or south, but must come from God alone. According to the other view, this word is the plural of הר har, "mountain," and would mean that something - (something understood - as "judgment") - comes not "from the east, nor the west, nor from the desert of mountains," the mountainous regions of the south, but must come from God. The Septuagint, the Latin Vulgate, and the ancient versions generally, adopt the latter interpretation. De Wette renders it as our translators have done. This interpretation - rendering it promotions - seems to be the true one, for in the two pRev_ious verses this was the prominent idea - a caution against attempting to "lift themselves up," or to exalt themselves, and in this and the following verse a reason is given for this caution, to wit, that the whole question about success or prosperity depends not on anything here below; not on any natural advantages of situation, or on any human skill or power; but on God alone. It was in vain, in regard to such an object, to form human alliances, or to depend on natural advantages; and therefore people should not depend on these things, but only on God. Neither from the east - literally, from the outgoing; that is, of the sun. The meaning may either be that success would not depend on any natural advantages of country furnished in the East; or that the persons referred to were seeking to form alliances with an Eastern people, and then the statement would be that no such alliances would of themselves secure success. Nor from the west - The setting; that is, the place where the sun goes down. This also may refer either to the natural advantages of a Western country, or to some alliance which it was intended to form with the people there. Nor from the south - Margin, as in Hebrew, "desert." The reference is to the rocky and barren regions south of Palestine, and the allusion here also may be either to some natural advantages of those regions, or to some alliance which it was proposed to form. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:6: south: Heb. desert Carl Friedrich Keil and Franz Delitzsch 75:6 The church here takes up the words of God, again beginning with the כּי of Ps 75:3 (cf. the כּי in 1Kings 2:3). A passage of the Midrash says הרים חוץ מזה כל הרים שׁבמקרא (everywhere where harim is found in Scripture it signifies harim, mountains, with the exception of this passage), and accordingly it is explained by Rashi, Kimchi, Alshch, and others, that man, whithersoever he may turn, cannot by strength and skill attain great exaltation and prosperity. (Note: E.g., Bamidbar Rabba ch. xxii.; whereas according to Berêshı̂th Rabba ch. lii. הרים is equivalent to דּרום.) Thus it is according to the reading ממּדבּר, although Kimchi maintains that it can also be so explained with the reading ממּדבּר, by pointing to מרמס (Is 10:6) and the like. It is, however, difficult to see why, in order to express the idea "from anywhere," three quarters of the heavens should be used and the north left out. These three quarters of the heavens which are said to represent the earthly sources of power (Hupfeld), are a frame without the picture, and the thought, "from no side (viz., of the earth) cometh promotion" - in itself whimsical in expression - offers a wrong confirmation for the dissuasive that has gone before. That, however, which the church longs for is first of all not promotion, but redemption. On the other hand, the lxx, Targum, Syriac, and Vulgate render: a deserto montium (desertis montibus); and even Aben-Ezra rightly takes it as a Palestinian designation of the south, when he supplements the aposiopesis by means of מי שׁיושׁיעם (more biblically יבע עזרנוּ, cf. Ps 121:1.). The fact that the north is not mentioned at all shows that it is a northern power which arrogantly, even to blasphemy, threatens the small Israelitish nation with destruction, and against which it looks for help neither from the east and west, nor from the reed-staff of Egypt (Is 36:6) beyond the desert of the mountains of Arabia Petraea, but from Jahve alone, according to the watchword of Isaiah: שׁפטנוּ ה (Is 33:22). The negative thought is left unfinished, the discourse hurrying on to the opposite affirmative thought. The close connection of the two thoughts is strikingly expressed by the rhymes הרים and ידים. The כּי of Ps 75:8 gives the confirmation of the negation from the opposite, that which is denied; the כּי of Ps 75:9 confirms this confirmation. If it were to be rendered, "and the wine foams," it would then have been היּין; מסך, which is undoubtedly accusative, also shows that yayin is also not considered as anything else: and it (the cup) foams (חמר like Arab. 'chtmr, to ferment, effervesce) with wine, is full of mixture. According to the ancient usage of the language, which is also followed by the Arabic, this is wine mixed with water in distinction from merum, Arabic chamr memzûg'e. Wine was mixed with water not merely to dilute it, but also to make it more pleasant; hence מסך signifies directly as much as to pour out (vid., Hitzig on Is 5:22). It is therefore unnecessary to understand spiced wine (Talmudic קונדיטון, conditum), since the collateral idea of weakening is also not necessarily associated with the admixture of water. מזּה refers to כּוס, which is used as masculine, as in Jer 25:15; the word is feminine elsewhere, and changes its gender even here in שׁמריה (cf. Ezek 23:34). In the fut. consec. ויּגּר the historical signification of the consecutive is softened down, as is frequently the case. אך affirms the whole assertion that follows. The dregs of the cup - a dira necessitas - all the wicked of the earth shall be compelled to sip (Is 51:17), to drink out: they shall not be allowed to drink and make a pause, but, compelled by Jahve, who has appeared as Judge, they shall be obliged to drink it out with involuntary eagerness even to the very last (Ezek 23:34). We have here the primary passage of a figure, which has been already hinted at in Ps 60:5, and is filled in on a more and more magnificent and terrible scale in the prophets. Whilst Obadiah (Obad 1:16, cf. Job 21:20) contents himself with a mere outline sketch, it is found again, in manifold applications, in Isaiah, Habakkuk, and Ezekiel, and most frequently in Jeremiah (Jer 25:27., Jer 48:26; Jer 49:12), where in Ps 25:15. it is embodied into a symbolical act. Jahve's cup of intoxication (inasmuch as חמה and חמר, the burning of anger and intoxicating, fiery wine, are put on an equality) is the judgment of wrath which is meted out to sinners and given them to endure to the end. John Gill 75:6 For promotion cometh neither from the east, nor from the west, nor from the south. It is not from men, from themselves, or others, or from any quarter under the heavens, but from God; it is he that raises men to high places, and sets them there, which are often slippery ones: by him kings reign; they have their crowns and sceptres, thrones and kingdoms from him; there is no power but what is of God; riches and honour come of him, and he can take them away when he pleases; and therefore men should not be proud, haughty, and arrogant: some take these words to be the words of the fools and wicked, when they speak with a stiff neck, either as triumphing over the Messiah, his ministers, cause, and interest, reading the words thus, "neither from the east, nor from the west, nor from the south, shall there be a lifting up" (s), or an exaltation; that is, of Christ and his people, they are low, and shall never rise more; but in this they are mistaken; though now the Son of God is trampled under foot in his person and offices, there is a day coming when the Lord, and he alone, shall be exalted; though his ministers and witnesses prophesy in sackcloth, and shall be slain and lie unburied, yet they will arise again and ascend to heaven, to the great terror and astonishment of those their enemies; though Jacob is small, and it is said, by whom shall he arise? yet he shall become, great and numerous; the mountain of the Lord's house, the church, shall be established upon the top of the mountains, and exalted above the hills; and this enlargement of Christ's kingdom and interest shall be east, west, north, and south; or else as flattering themselves that no evil shall come to them from any quarter: "neither from the east, nor from the west, nor, from the desert of the mountains" (t), cometh evil; meaning to themselves, looking upon themselves as secure, and putting the evil day far from them: but there will be an awful and righteous judgment; there is a Judge ordained, a day appointed, in which the world will be judged in righteousness, and destruction and ruin will come upon the ungodly, and at a time when they are crying Peace, peace; nor shall they escape; and so the Syriac version renders the words, "for there is no escape from the west, nor from the desert of the mountains"; taking the word not to signify "promotion, elevation", or "a lifting up", as Kimchi and others, whom we follow: but Moatanus and R. Aba observe that the word always signifies "mountains" but in this place: the Targum is, "for there is none besides me from the east to the west, nor from the north of the wildernesses, and from the south, the place of the mountains;'' no Messiah to be expected from any quarter; see Mt 24:23, no God besides him, nor any other Saviour, Is 44:6 nor any other Judge, as follows. (s) "exaltatio", Tigurine version, Junius & Tremellius, Piscator. (t) "Neque a desertis montibus", V. L. "neque a deserto montium", Cocceius; "neque a deserto Australi montium", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 75:6 promotion--literally, "a lifting up." God is the only right judge of merit.
74:774:7: Զի ո՛չ յարեւելից եւ ո՛չ յարեւմտից եւ ո՛չ յանապատէ լերանց. այլ Աստուած դատաւոր է։ 7 Մեծութիւնը գալիս է ո՛չ արեւելքից, ո՛չ արեւմուտքից, ո՛չ էլ լեռների անապատից, 6 Վասն զի բարձրանալը ո՛չ արեւելքէն է Եւ ո՛չ արեւմուտքէն, ո՛չ ալ անապատէն, Զի ոչ յարեւելից եւ ոչ յարեւմտից եւ ոչ յանապատէ ^[467]լերանց: 74:7: Զի ո՛չ յարեւելից եւ ո՛չ յարեւմտից եւ ո՛չ յանապատէ լերանց. այլ Աստուած դատաւոր է։ 7 Մեծութիւնը գալիս է ո՛չ արեւելքից, ո՛չ արեւմուտքից, ո՛չ էլ լեռների անապատից, 6 Վասն զի բարձրանալը ո՛չ արեւելքէն է Եւ ո՛չ արեւմուտքէն, ո՛չ ալ անապատէն, zohrab-1805▾ eastern-1994▾ western am▾	74:674:7 ибо не от востока и не от запада и не от пустыни возвышение, 74:7 ὅτι οτι since; that οὔτε ουτε not; neither ἀπὸ απο from; away ἐξόδων εξοδος exodus οὔτε ουτε not; neither ἀπὸ απο from; away δυσμῶν δυσμη sunset; west οὔτε ουτε not; neither ἀπὸ απο from; away ἐρήμων ερημος lonesome; wilderness ὀρέων ορος mountain; mount 74:7 שִׁלְח֣וּ šilḥˈû שׁלח send בָ֭ ˈvā בְּ in † הַ the אֵשׁ ʔˌēš אֵשׁ fire מִקְדָּשֶׁ֑ךָ miqdāšˈeḵā מִקְדָּשׁ sanctuary לָ֝ ˈlā לְ to † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth חִלְּל֥וּ ḥillᵊlˌû חלל defile מִֽשְׁכַּן־ mˈiškan- מִשְׁכָּן dwelling-place שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 74:7. quia nec ab oriente neque ab occidente neque a solitudine montiumFor neither from the east, nor from the west, nor from the desert hills: 6. For neither from the east, nor from the west, nor yet from the south, lifting up. For promotion [cometh] neither from the east, nor from the west, nor from the south: 74:7 ибо не от востока и не от запада и не от пустыни возвышение, 74:7 ὅτι οτι since; that οὔτε ουτε not; neither ἀπὸ απο from; away ἐξόδων εξοδος exodus οὔτε ουτε not; neither ἀπὸ απο from; away δυσμῶν δυσμη sunset; west οὔτε ουτε not; neither ἀπὸ απο from; away ἐρήμων ερημος lonesome; wilderness ὀρέων ορος mountain; mount 74:7 שִׁלְח֣וּ šilḥˈû שׁלח send בָ֭ ˈvā בְּ in † הַ the אֵשׁ ʔˌēš אֵשׁ fire מִקְדָּשֶׁ֑ךָ miqdāšˈeḵā מִקְדָּשׁ sanctuary לָ֝ ˈlā לְ to † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth חִלְּל֥וּ ḥillᵊlˌû חלל defile מִֽשְׁכַּן־ mˈiškan- מִשְׁכָּן dwelling-place שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name 74:7. quia nec ab oriente neque ab occidente neque a solitudine montium For neither from the east, nor from the west, nor from the desert hills: 6. For neither from the east, nor from the west, nor yet from the south, lifting up. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7:-8. Вера евреев в получение защиты ("возвышение") покоится не на ожидании человеческой помощи от народов, живущих от Иудеи на восток, запад или на пустыню (точнее можно бы перевести "не от скал пустыни", т. е. от Идумеи), а на вере в одного Господа, от Которого только и зависит "унижение или возвышение". При перечислении стран света не упоминается север потому, что отсюда-то и шли ассирияне. Ожидать евреям защиты от каких-либо соседних народов невозможно было, потому что последние всегда враждебно относились к ним и эти чувства, конечно, не изменились с нападением ассириян. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 For promotion cometh neither from the east, nor from the west, nor from the south. 7 But God is the judge: he putteth down one, and setteth up another. 8 For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them. 9 But I will declare for ever; I will sing praises to the God of Jacob. 10 All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted. In these verses we have two great doctrines laid down and two good inferences drawn from them, for the confirmation of what he had before said. I. Here are two great truths laid down concerning God's government of the world, which we ought to mix faith with, both pertinent to the occasion:-- 1. That from God alone kings receive their power (v. 6, 7), and therefore to God alone David would give the praise of his advancement; having his power from God he would use it for him, and therefore those were fools that lifted up the horn against him. We see strange revolutions in states and kingdoms, and are surprised at the sudden disgrace of some and elevation of others; we are all full of such changes, when they happen; but here we are directed to look at the author of them, and are taught where the original of power is, and whence promotion comes. Whence comes preferment to kingdoms, to the sovereignty of them? And whence come preferments in kingdoms, to places of power and trust in them? The former depends not upon the will of the people, nor the latter on the will of the prince, but both on the will of God, who has all hearts in his hands; to him therefore those must look who are in pursuit of preferment, and then they begin aright. We are here told, (1.) Negatively, which way we are not to look for the fountain of power: Promotion comes not from the east, nor from the west, nor from the desert, that is, neither from the desert on the north of Jerusalem nor from that on the south; so that the fair gale of preferment is not to be expected to blow from any point of the compass, but only from above, directly thence. Men cannot gain promotion either by the wisdom or wealth of the children of the east, nor by the numerous forces of the isles of the Gentiles, that lay westward, nor those of Egypt or Arabia, that lay south; no concurring smiles of second causes will raise men to preferment without the first cause. The learned bishop Lloyd (Serm. in loc.) gives this gloss upon it: "All men took the original of power to be from heaven, but from whom there many knew not; the eastern nations, who were generally given to astrology, took it to come from their stars, especially the sun, their god. No, says David, it comes neither from the east nor from the west, neither from the rising nor from the setting of such a planet, or such a constellation, nor from the south, nor from the exaltation of the sun or any star in the mid-heaven." He mentions not the north, because none supposed it to come thence; or because the same word that signifies the north signifies the secret place, and from the secret of God's counsel it does come, or from the oracle in Zion, which lay on the north side of Jerusalem. Note, No wind is so good as to blow promotion, but as he directs who has the winds in his fists. (2.) Positively: God is the judge, the governor or umpire. When parties contend for the prize, he puts down one and sets up another as he sees fit, so as to serve his own purposes and bring to pass his own counsels. Herein he acts by prerogative, and is not accountable to us for any of these matters; nor is it any damage, danger, or disgrace that he, who is infinitely wise, holy, and good, has an arbitrary and despotic power to set up and put down whom, and when, and how he pleases. This is a good reason why magistrates should rule for God as those that must give account to him, because it is by him that kings reign. 2. That from God alone all must receive their doom (v. 8): In the hand of the Lord there is a cup, which he puts into the hands of the children of men, a cup of providence, mixed up (as he thinks fit) of many ingredients, a cup of affliction. The sufferings of Christ are called a cup, Matt. xx. 22; John xviii. 11. The judgments of God upon sinners are the cup of the Lord's right hand, Hab. ii. 16. The wine is red, denoting the wrath of God, which is infused into the judgments executed on sinners, and is the wormwood and the gall in the affliction and the misery. It is read as fire, red as blood, for it burns, it kills. It is full of mixture, prepared in wisdom, so as to answer the end. There are mixtures of mercy and grace in the cup of affliction when it is put into the hands of God's own people, mixtures of the curse when it is put into the hands of the wicked; it is wine mingled with gall. These vials, (1.) Are poured out upon all; see Rev. xv. 7; xvi. 1; where we read of the angels pouring out the vials of God's wrath upon the earth. Some drops of this wrath may light on good people; when God's judgments are abroad, they have their share in common calamities; but, (2.) The dregs of the cup are reserved for the wicked. The calamity itself is but the vehicle into which the wrath and curse is infused, the top of which has little of the infusion; but the sediment is pure wrath, and that shall fall to the share of sinners; they have the dregs of the cup now in the terrors of conscience, and hereafter in the torments of hell. They shall wring them out, that not a drop of the wrath may be left behind, and they shall drink them, for the curse shall enter into their bowels like water and like oil into their bones. The cup of the Lord's indignation will be to them a cup of trembling, everlasting trembling, Rev. xiv. 10. The wicked man's cup, while he prospers in the world, is full of mixture, but the worst is at the bottom. The wicked are reserved unto the day of judgment. II. Here are two good practical inferences drawn from these great truths, and they are the same purposes of duty that he began the psalm with. This being so, 1. He will praise God, and give him glory, for the power to which he has advanced him (v. 9): I will declare for ever that which thy wondrous works declare, v. 1. He will praise God for his elevation, not only at first, while the mercy was fresh, but for ever, so long as he lives. The exaltation of the Son of David will be the subject of the saints' everlasting praises. He will give glory to God, not only as his God, but as the God of Jacob, knowing it was for Jacob his servant's sake, and because he loved his people Israel, that he made him king over them. 2. He will use the power with which he is entrusted for the great ends for which it was put into his hands, v. 10, as before, v. 2, 4. According to the duty of the higher powers, (1.) He resolves to be a terror to evildoers, to humble their pride and break their power: "Though not all the heads, yet all the horns, of the wicked will I cut off, with which they push their poor neighbours; I will disable them to do mischief." Thus God promises to raise up carpenters who should fray the horns of the Gentiles that had scattered Judah and Israel, Zech. i. 18-21. (2.) He resolves to be a protection and praise to those that do well: The horns of the righteous shall be exalted; they shall be preferred and be put into places of power; and those that are good, and have hearts to do good, shall not want ability and opportunity for it. This agrees with David's resolutions, Ps. ci. 3, &c. Herein David was a type of Christ, who with the breath of his mouth shall slay the wicked, but shall exalt with honour the horn of the righteous, Ps. cxii. 9. Albert Barnes: Notes on the Bible - 1834 75:7: But God is the judge - All depends on him, not on the natural advantages of a country; not on human strength, human skill, or human prowess. Whatever may be the natural resources of a country; whatever may be the enterprise, the numbers, or the valor of its inhabitants; whatever alliances of peace or war they may form with other nations, yet success depends on God. He presides over all; he can give success when it is least expected; and he also can humble people when they have made the most ample preparations for success, and anticipate it in the most confident manner. He putteth down one, and setteth up another - Literal y, "This one he humbles, and this he exalts." This is true alike of an individual or a nation. The word rendered "setteth up" is the same which is used in Psa 75:4-6, rendered "Lift up," and "promotion." The idea is, that in the matter of" lifting up," or "promotion," all depends on God. He is a sovereign, and he confers exaltation, whether of an individual or a nation, as he pleases. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:7: God: Psa 50:6, Psa 58:11 he putteth: Psa 113:7, Psa 113:8; Sa1 2:7, Sa1 2:8, Sa1 15:23, Sa1 15:28, Sa1 16:1; Sa2 3:17, Sa2 3:18, Sa2 5:2, Sa2 6:21; Jer 27:4-8; Dan 2:22, Dan 2:37, Dan 5:18; Luk 1:52; Joh 15:16; Rom 11:15; Gal 1:15 John Gill 75:7 But God is the Judge,.... Or "because God is the Judge" (u); and so this is another reason why fools should not deal foolishly, nor wicked men lift up the horn, and speak with a stiff neck, because there is a Judge to whom they are accountable for their words and actions; and this Judge is God omniscient, knows all persons and things, searches the heart and tries the reins, will bring every secret thing into judgment, bring to light the hidden things of darkness, and make manifest the counsels of the heart; omnipotent, able to do all things, raise the dead, call to judgment, bring all before him, pass the sentences, and execute them; omnipresent, there is no fleeing from him, nor escaping his righteous judgment; holy, just, and true, who will render to every man according to his works: he putteth down one, and setteth up another; he humbles or brings one low, such as are proud, haughty, and arrogant; and he exalts another, such as are lowly and humble: this he does in providence, he removes kings, and sets up kings; puts down the mighty from their seats, and exalts them of low degree, Dan 2:21, he has many ways to mortify the proud, by inflicting diseases on their bodies, by stripping them of their honour and wealth, and by bringing them into disgrace among men: and this he does in grace; such as are stout hearted and far from righteousness, and will not submit to the righteousness of Christ, he brings them to it; and those whom he makes humble by his grace, he raises to a high estate, to be kings and priests, and to sit among princes, and to inherit a throne of glory. This might be exemplified in Jews and Gentiles; he has stripped the one of their privileges, and put them down from their civil and church state, and raised up the other to be his church and people; and also in antichrist and the true church of Christ; he will ere long put down the one, that sits as a queen, and exalt the other, when she shall be as a bride adorned for her husband, having the glory of God upon her. (u) "quoniam", V. L. Pagninus, Montanus, Musculus; "siquidem", Tigurine version; "quia", Gejerus; so some in Michaelis.
74:874:8: Զայս խոնարհ առնէ, եւ զսոյն բարձրացուցանէ. 8 այլ Աստուած է դատաւոր, որ ցածրացնում է մէկին եւ միւսին՝ բարձրացնում: 7 Հապա դատաւորը Աստուած է։Մէկը կը ցածցնէ ու միւսը կը բարձրացնէ։ այլ Աստուած դատաւոր է, զայս խոնարհ առնէ, եւ զսոյն բարձրացուցանէ: 74:8: Զայս խոնարհ առնէ, եւ զսոյն բարձրացուցանէ. 8 այլ Աստուած է դատաւոր, որ ցածրացնում է մէկին եւ միւսին՝ բարձրացնում: 7 Հապա դատաւորը Աստուած է։Մէկը կը ցածցնէ ու միւսը կը բարձրացնէ։ zohrab-1805▾ eastern-1994▾ western am▾	74:774:8 но Бог есть судия: одного унижает, а другого возносит; 74:8 ὅτι οτι since; that ὁ ο the θεὸς θεος God κριτής κριτης judge ἐστιν ειμι be τοῦτον ουτος this; he ταπεινοῖ ταπεινοω humble; bring low καὶ και and; even τοῦτον ουτος this; he ὑψοῖ υψοω elevate; lift up 74:8 אָמְר֣וּ ʔāmᵊrˈû אמר say בְ֭ ˈv בְּ in לִבָּם libbˌām לֵב heart נִינָ֣ם nînˈām נִין offspring יָ֑חַד yˈāḥaḏ יַחַד gathering שָׂרְפ֖וּ śārᵊfˌû שׂרף burn כָל־ ḵol- כֹּל whole מֹועֲדֵי־ môʕᵃḏê- מֹועֵד appointment אֵ֣ל ʔˈēl אֵל god בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 74:8. sed Deus iudex hunc humiliabit et hunc exaltabitFor God is the judge. One he putteth down, and another he lifteth up: 7. But God is the judge: he putteth down one, and lifteth up another. But God [is] the judge: he putteth down one, and setteth up another: 74:8 но Бог есть судия: одного унижает, а другого возносит; 74:8 ὅτι οτι since; that ὁ ο the θεὸς θεος God κριτής κριτης judge ἐστιν ειμι be τοῦτον ουτος this; he ταπεινοῖ ταπεινοω humble; bring low καὶ και and; even τοῦτον ουτος this; he ὑψοῖ υψοω elevate; lift up 74:8 אָמְר֣וּ ʔāmᵊrˈû אמר say בְ֭ ˈv בְּ in לִבָּם libbˌām לֵב heart נִינָ֣ם nînˈām נִין offspring יָ֑חַד yˈāḥaḏ יַחַד gathering שָׂרְפ֖וּ śārᵊfˌû שׂרף burn כָל־ ḵol- כֹּל whole מֹועֲדֵי־ môʕᵃḏê- מֹועֵד appointment אֵ֣ל ʔˈēl אֵל god בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 74:8. sed Deus iudex hunc humiliabit et hunc exaltabit For God is the judge. One he putteth down, and another he lifteth up: 7. But God is the judge: he putteth down one, and lifteth up another. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 75:8: It is full of mixture - Alluding to that mingled potion of stupefying drugs given to criminals to drink previously to their execution. See a parallel passage to this, Jer 25:15-26. Albert Barnes: Notes on the Bible - 1834 75:8: For in the hand of the Lord ... - The general idea in this verse is, that God holds in his hand a cup for people to drink; a cup whose contents will tend to prolong life, or to cause death. See the idea in this passage fully explained in Job 21:20, note; Psa 60:3, note; Isa 51:17, note; Rev 14:10, note. And the wine is red - The word used here - חמר châ mar - may mean either to boil up, or to be red - from the idea of boiling, or becoming heated. The Septuagint and the Vulgate render it, "And he pours it out from this into that;" that is, he draws it off, as is done with wine. The true idea in the expression is probably that it ferments; and the meaning may be that the wrath of God seems to boil like fermenting liquor. It is full of mixture - Mixed with spices, in order to increase its strength; or, as we should say, drugged. This was frequently done in order to increase the intoxicating quality of wine. The idea is, that the wrath of God was like wine whose native strength, or power of producing intoxication, was thus increased by drugs. And he poureth out of the same. He pours it out in order that his enemies may drink it; in other words, they reel and stagger under the expressions of his wrath, as men reel and stagger under the influence of spiced or drugged wine. But the dregs thereof - The "lees" - the settlings - what remains after the wine is racked off. See the notes at Isa 25:6. This would contain the strongest part of the mixture; and the idea is, that they would drink the wrath of God to the utmost. All the wicked of the earth - Wicked people everywhere. The expression of the wrath of God would not be confined to one nation, or one people; but wheRev_er wicked people are found, he will punish them. He will be just in his dealings with all people. Shall wring them out - Wine was kept in skins; and the idea here is, that they would wring out these skins so as to get out "all" that there was in them, and leave nothing remaining. The wrath of God would be exhausted in the punishment of wicked people, as if it were all wrung out. And drink them - Not merely the wine; but the dregs; all that there was. Wicked people will suffer all that there is in the justice of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:8: For in: Psa 11:6, Psa 60:3; Job 21:20; Isa 51:17, Isa 51:22; Jer 25:15, Jer 25:17, Jer 25:27, Jer 25:28; Rev 14:9, Rev 14:10, Rev 16:19 it is full: Alluding to the medicated wine or potion of stupifying drugs given to criminals to drink pRev_ious to their execution. Pro 23:30; Isa 5:22 but the dregs: Psa 73:10 Geneva 1599 75:8 For in the hand of the LORD [there is] a (f) cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring [them] out, [and] drink [them]. (f) God's wrath is compared to a cup of strong and delicate wine, with which the wicked are made so drunk that by drinking till they come to the very dregs they are utterly destroyed. John Gill 75:8 For in the hand of the Lord there is a cup,.... Another reason why men should not act haughtily and arrogantly; for by the cup are meant afflictions, calamities, and judgments, which are measured out in proportion to men's sins, and are of God's appointing, and in his hands, and at his disposal and the wine is red; an emblem of the wrath of God this cup is full of, as it is explained, Rev_ 14:10, where there is a reference to this passage; for it is a cup of fury, of trembling, and of indignation: Is 51:17, Tit is full of mixture; has many ingredients in it, dreadful and shocking ones, though it is sometimes said to be without mixture, Rev_ 14:10, without any allay, alluding to the mixing of wine with water in the eastern countries; see Prov 9:2, and he poureth out of the same; his judgments upon men in this world, in all ages; on some more, others less, as their sins call for, or his infinite wisdom judges meet and proper: but the dregs thereof all the wicked of the earth shall wring them out and drink them; the whole cup that God has measured out and filled up shall be poured out at last, and all be drank up; the very dregs of it by the wicked of the world, when they shall be punished with everlasting destruction in the lake which burns with fire and brimstone: this will be the portion of their cup, Ps 11:6. John Wesley 75:8 For - God is here compared to the master of a feast, who then used to distribute portions of meat and drink to the several guests. A cup - Of vengeance. Red - Such as the best wine of Judea was. Mixture - The wine is mingled not with water, but with strengthening and intoxicating ingredients. Dregs - The worst and most dreadful part of those tribulations. Shall wring - This dreadful draught was brought upon them by their own choice and wickedness. Robert Jamieson, A. R. Fausset and David Brown 75:8 in the hand . . . a cup . . . red--God's wrath often thus represented (compare Is 51:17 Jer 25:15). but the dregs--literally, "surely the dregs, they shall drain it."
74:974:9: բաժակ ՚ի ձեռին Տեառն գինի լի՛ անապակ արկեալ. եւ խոնարհեցոյց յայսմանէ յայս։ Սակայն մրուր նորա ո՛չ սպառեսցի, եւ արբցեն զնա ամենայն մեղաւորք երկրի[7159]։ [7159] Ոմանք.Եւ խոնարհեցուցանէ յայսմանէ։ Յօրինակին պակասէր.Եւ արբցեն զնաամենայն մեղա՛՛։ 9 Տիրոջ ձեռքի բաժակը լի է անապակ գինով, որ մատուցում է սրան ու նրան: Սակայն նրա մրուրը չի պակասի, եւ երկրի բոլոր մեղաւորները կը խմեն այն: 8 Վասն զի Տէրոջը ձեռքը բաժակ կայ ու գինին կարմիր է։Անիկա լաւ խառնուած է ու անկէ կը թափէ Եւ երկրին բոլոր ամբարիշտները Անոր մրուրները քամելով պիտի խմեն։ Բաժակ ի ձեռին Տեառն գինի լի անապակ արկեալ, եւ ^[468]խոնարհեցոյց յայսմանէ յայս. սակայն մրուր նորա ոչ սպառեսցի``, եւ արբցեն զնա ամենայն մեղաւորք երկրի: 74:9: բաժակ ՚ի ձեռին Տեառն գինի լի՛ անապակ արկեալ. եւ խոնարհեցոյց յայսմանէ յայս։ Սակայն մրուր նորա ո՛չ սպառեսցի, եւ արբցեն զնա ամենայն մեղաւորք երկրի[7159]։ [7159] Ոմանք.Եւ խոնարհեցուցանէ յայսմանէ։ Յօրինակին պակասէր.Եւ արբցեն զնաամենայն մեղա՛՛։ 9 Տիրոջ ձեռքի բաժակը լի է անապակ գինով, որ մատուցում է սրան ու նրան: Սակայն նրա մրուրը չի պակասի, եւ երկրի բոլոր մեղաւորները կը խմեն այն: 8 Վասն զի Տէրոջը ձեռքը բաժակ կայ ու գինին կարմիր է։Անիկա լաւ խառնուած է ու անկէ կը թափէ Եւ երկրին բոլոր ամբարիշտները Անոր մրուրները քամելով պիտի խմեն։ zohrab-1805▾ eastern-1994▾ western am▾	74:874:9 ибо чаша в руке Господа, вино кипит в ней, полное смешения, и Он наливает из нее. Даже дрожжи ее будут выжимать и пить все нечестивые земли. 74:9 ὅτι οτι since; that ποτήριον ποτηριον cup ἐν εν in χειρὶ χειρ hand κυρίου κυριος lord; master οἴνου οινος wine ἀκράτου ακρατος unmixed πλῆρες πληρης full κεράσματος κερασμα and; even ἔκλινεν κλινω bend; tip over ἐκ εκ from; out of τούτου ουτος this; he εἰς εις into; for τοῦτο ουτος this; he πλὴν πλην besides; only ὁ ο the τρυγίας τρυγιας he; him οὐκ ου not ἐξεκενώθη εκκενοω drink πάντες πας all; every οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful τῆς ο the γῆς γη earth; land 74:9 אֹֽותֹתֵ֗ינוּ ʔˈôṯōṯˈênû אֹות sign לֹ֥א lˌō לֹא not רָ֫אִ֥ינוּ rˈāʔˌînû ראה see אֵֽין־ ʔˈên- אַיִן [NEG] עֹ֥וד ʕˌôḏ עֹוד duration נָבִ֑יא nāvˈî נָבִיא prophet וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אִ֝תָּ֗נוּ ˈʔittˈānû אֵת together with יֹדֵ֥עַ yōḏˌēₐʕ ידע know עַד־ ʕaḏ- עַד unto מָֽה׃ mˈā מָה what 74:9. quia calix in manu Domini est et vino meraco usque ad plenum mixtus et propinabit ex eo verumtamen feces eius epotabunt bibentes omnes impii terraeFor in the hand of the Lord there is a cup of strong wine full of mixture. And he hath poured it out from this to that: but the dregs thereof are not emptied: all the sinners of the earth shall drink. 8. For in the hand of the LORD there is a cup, and the wine foameth; it is full of mixture, and he poureth out of the same: surely the dregs thereof, all the wicked of the earth shall wring them out, and drink them. For in the hand of the LORD [there is] a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring [them] out, [and] drink: 74:9 ибо чаша в руке Господа, вино кипит в ней, полное смешения, и Он наливает из нее. Даже дрожжи ее будут выжимать и пить все нечестивые земли. 74:9 ὅτι οτι since; that ποτήριον ποτηριον cup ἐν εν in χειρὶ χειρ hand κυρίου κυριος lord; master οἴνου οινος wine ἀκράτου ακρατος unmixed πλῆρες πληρης full κεράσματος κερασμα and; even ἔκλινεν κλινω bend; tip over ἐκ εκ from; out of τούτου ουτος this; he εἰς εις into; for τοῦτο ουτος this; he πλὴν πλην besides; only ὁ ο the τρυγίας τρυγιας he; him οὐκ ου not ἐξεκενώθη εκκενοω drink πάντες πας all; every οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful τῆς ο the γῆς γη earth; land 74:9 אֹֽותֹתֵ֗ינוּ ʔˈôṯōṯˈênû אֹות sign לֹ֥א lˌō לֹא not רָ֫אִ֥ינוּ rˈāʔˌînû ראה see אֵֽין־ ʔˈên- אַיִן [NEG] עֹ֥וד ʕˌôḏ עֹוד duration נָבִ֑יא nāvˈî נָבִיא prophet וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אִ֝תָּ֗נוּ ˈʔittˈānû אֵת together with יֹדֵ֥עַ yōḏˌēₐʕ ידע know עַד־ ʕaḏ- עַד unto מָֽה׃ mˈā מָה what 74:9. quia calix in manu Domini est et vino meraco usque ad plenum mixtus et propinabit ex eo verumtamen feces eius epotabunt bibentes omnes impii terrae For in the hand of the Lord there is a cup of strong wine full of mixture. And he hath poured it out from this to that: but the dregs thereof are not emptied: all the sinners of the earth shall drink. 8. For in the hand of the LORD there is a cup, and the wine foameth; it is full of mixture, and he poureth out of the same: surely the dregs thereof, all the wicked of the earth shall wring them out, and drink them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Под "чашей смешения" - чашей вина с подмесями разных пряностей, которые на Востоке обычно добавляли к вину для усиления опьяняющего его свойства, разумеется чаша Господнего гнева, которой он напоит врагов Иерусалима, т. е. ассириян. Враги выпьют даже "дрожжи", отстой в чаше, самый крепкий и одуряющий. Adam Clarke: Commentary on the Bible - 1831 75:9: I will sing praises to the God of Jacob - These are the words of the psalmist, who magnifies the Lord for the promise of deliverance from their enemies. Albert Barnes: Notes on the Bible - 1834 75:9: But I will declare for ever - I - the author of the psalm. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise. I will sing praises to the God of Jacob - The God whom Jacob worshipped; the God who proved himself to be his Friend, thus showing that he is the Friend of all that trust in him. See the notes at Psa 24:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:9: But: Psa 9:14, Psa 104:33, Psa 145:1, Psa 145:2 Carl Friedrich Keil and Franz Delitzsch 75:9 The poet now turns back thankfully and cheerfully from the prophetically presented future to his own actual present. With ואני he contrasts himself as a member of the now still oppressed church with its proud oppressors: he will be a perpetual herald of the ever memorable deed of redemption. לעולם, says he, for, when he gives himself up so entirely to God the Redeemer, for him there is no dying. If he is a member of the ecclesia pressa, then he will also be a member of the ecclesia triumphans; for ει ̓ ὑπομένομεν, καὶ συμβασιλεύσομεν (Ti2 2:12). In the certainty of this συμβασιλεύειν, and in the strength of God, which is even now mighty in the weak one, he measures himself in v. 11 by the standard of what he expresses in Ps 75:8 as God's own work. On the figure compare Deut 33:17; Lam 2:3, and more especially the four horns in the second vision of Zechariah, Zech 2:1. Zech 1:18.. The plural is both קרנות and קרני, because horns that do not consist of horn are meant. Horns are powers for offence and defence. The spiritual horns maintain the sovereignty over the natural. The Psalm closes as subjectively as it began. The prophetic picture is set in a lyric frame. John Gill 75:9 But I will declare for ever,.... These are not the words of the psalmist, but of Christ, who is all along speaking in the psalm; what he would declare is not expressed, and is to be supplied in sense thus; either that he would declare the wonderful works of God, Ps 75:1, so the Targum, his thoughts, mercies, and kindnesses to his people, as in Ps 55:5, or his judgments on his enemies, whom he shall pass sentence on, which will be for ever; or the name of the Lord, his purposes and decrees, his counsel and covenant, his mind and will, his Gospel and the truth of it: see Ps 22:22, I will sing praises to the God of Jacob; the covenant God of his people, Christ's God, and their God; of his singing praise to him, see Ps 22:22. John Wesley 75:9 Declare - The praises of God. Robert Jamieson, A. R. Fausset and David Brown 75:9 Contrasted is the lot of the pious who will praise God, and, acting under His direction, will destroy the power of the wicked, and exalt that of the righteous.
74:1074:10: Ես ցնծացա՛յց յաւիտեան. սաղմոս ասացից Աստուծոյ Յակոբայ[7160]։ [7160] Ոմանք.Ես ցնծացայց յաւիտեանս յաւիտենից սաղ՛՛։ 10 Ես պիտի ցնծամ յաւիտեան, սաղմոս պիտի երգեմ Յակոբի Աստծուն: 9 Բայց ես յաւիտեան պիտի գովեմ, Յակոբին Աստուծոյն սաղմոս պիտի երգեմ։ Ես ցնծացայց յաւիտեան, սաղմոս ասացից Աստուծոյ Յակոբայ: 74:10: Ես ցնծացա՛յց յաւիտեան. սաղմոս ասացից Աստուծոյ Յակոբայ[7160]։ [7160] Ոմանք.Ես ցնծացայց յաւիտեանս յաւիտենից սաղ՛՛։ 10 Ես պիտի ցնծամ յաւիտեան, սաղմոս պիտի երգեմ Յակոբի Աստծուն: 9 Բայց ես յաւիտեան պիտի գովեմ, Յակոբին Աստուծոյն սաղմոս պիտի երգեմ։ zohrab-1805▾ eastern-1994▾ western am▾	74:974:10 А я буду возвещать вечно, буду воспевать Бога Иаковлева, 74:10 ἐγὼ εγω I δὲ δε though; while ἀγαλλιάσομαι αγαλλιαω jump for joy εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ψαλῶ ψαλλω play τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 74:10 עַד־ ʕaḏ- עַד unto מָתַ֣י māṯˈay מָתַי when אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) יְחָ֣רֶף yᵊḥˈāref חרף reproach צָ֑ר ṣˈār צַר adversary יְנָ֘אֵ֤ץ yᵊnˈāʔˈēṣ נאץ contemn אֹויֵ֖ב ʔôyˌēv איב be hostile שִׁמְךָ֣ šimᵊḵˈā שֵׁם name לָ lā לְ to נֶֽצַח׃ nˈeṣaḥ נֵצַח glory 74:10. ego autem adnuntiabo in sempiternum cantabo Deo IacobBut I will declare for ever: I will sing to the God of Jacob. 9. But I will declare for ever, I will sing praises to the God of Jacob. But I will declare for ever; I will sing praises to the God of Jacob: 74:10 А я буду возвещать вечно, буду воспевать Бога Иаковлева, 74:10 ἐγὼ εγω I δὲ δε though; while ἀγαλλιάσομαι αγαλλιαω jump for joy εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ψαλῶ ψαλλω play τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 74:10 עַד־ ʕaḏ- עַד unto מָתַ֣י māṯˈay מָתַי when אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) יְחָ֣רֶף yᵊḥˈāref חרף reproach צָ֑ר ṣˈār צַר adversary יְנָ֘אֵ֤ץ yᵊnˈāʔˈēṣ נאץ contemn אֹויֵ֖ב ʔôyˌēv איב be hostile שִׁמְךָ֣ šimᵊḵˈā שֵׁם name לָ lā לְ to נֶֽצַח׃ nˈeṣaḥ נֵצַח glory 74:10. ego autem adnuntiabo in sempiternum cantabo Deo Iacob But I will declare for ever: I will sing to the God of Jacob. 9. But I will declare for ever, I will sing praises to the God of Jacob. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 10-11. От этой чаши сломится их сила ("роги нечестивых"), а праведник вознесется. Действительно, гибель врагов под Иерусалимом сделало имя Иеговы и еврейского народа грозным, и многие языческие народы приносили тогда дары Езекии (2: Пар XXXII:23). Adam Clarke: Commentary on the Bible - 1831 75:10: All the horns of the wicked - All their power and influence, will I cut off; and will exalt and extend the power of the righteous. The psalmist is said to do these things, because he is as the mouth of God to denounce them. All was punctually fulfilled: the wicked - the Babylonians, were all cut off; the righteous - the Jews, called so from the holy covenant, which required righteousness, were delivered and exalted. Albert Barnes: Notes on the Bible - 1834 75:10: All the horns of the wicked ... - See the notes at Psa 75:4. The meaning is, I will destroy all their power. This, too, may refer to the author of the psalm, supposed to be a prince or ruler about to ascend the throne, and to assert his rightful authority. This indicates his purpose in regard to his administration (compare Psa 75:2); the principles on which he would administer his government. It would be an administration under which the wicked would be punished, and where the righteous would be protected. In this manner it would be an emblem of the administration of God. All just human governments are founded on the same principles as the government of God. People have only to apply to the affairs of civil society the principles on which God governs the universe, to constitute the most perfect human administration. Those which come nearest to that, most nearly approximate perfection; and civil governments will reach their end, and accomplish their design, only when those principles shall be universally applied among people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 75:10: All the horns: Psa 101:8; Jer 48:25; Zac 1:20, Zac 1:21 but the horns: Psa 89:17, Psa 92:10, Psa 148:14; Luk 1:69 Geneva 1599 75:10 All the horns of the wicked also will I cut off; [but] the horns of the (g) righteous shall be exalted. (g) The godly will better prosper by their innocent simplicity, than the wicked will by all their craft and subtilty. John Gill 75:10 All the horns of the wicked also will I cut off,.... Therefore let them not lift up the horn on high: "horns" denote the power and authority of wicked men, their kingdoms and states; both Rome Pagan and Rome Papal are said to have ten horns, which are interpreted of ten kings or kingdoms; and which will be cut off when the vials of God's wrath are poured out on the antichristian states; which vials will be filled from the cup which is in the hand of the Lord, Rev_ 12:1, the Jews (b) interpret this of the ten horns of the nations of the world, that shall be cut off in future time; and Jarchi particularly of the horns of Esau, by whom he means Rome, or the Roman empire: but the horns of the righteous shall be exalted; either of the righteous one Christ, for the word is in the singular number; he who is the Lord our righteousness, whose power and authority, kingdom and government, shall be enlarged and increased, signified by the budding of the horn of David, and the exaltation of the horn of his Messiah, 1Kings 2:10 or of everyone of the righteous, which will be when the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, and they shall reign with Christ on earth a thousand years, Dan 7:27. Kimchi says this will be in the war of Gog and Magog, which is expected by the Jews. (b) Vid. Yalkut in loc. John Wesley 75:10 Horns - Their honour and power, which they made an instrument of mischief. Will - When I shall be advanced to the throne. But - Good men shall be encouraged and promoted.
74:1174:11: Զամենայն եղջեւրս մեղաւորաց փշրեսցես, եւ բարձր եղիցի եղջեւր արդարոյ։ Տունք. ժ̃։ 11 Մեղաւորների բոլոր եղջիւրները դու պիտի փշրես, եւ արդարի եղջիւրը պիտի բարձրանայ: 10 Ամբարիշտներուն բոլոր եղջիւրները պիտի փշրուին, Արդարին եղջիւրները պիտի բարձրանան։ Զամենայն եղջեւրս մեղաւորաց ^[469]փշրեսցես, եւ բարձր եղիցի եղջեւր արդարոյ: 74:11: Զամենայն եղջեւրս մեղաւորաց փշրեսցես, եւ բարձր եղիցի եղջեւր արդարոյ։ Տունք. ժ̃։ 11 Մեղաւորների բոլոր եղջիւրները դու պիտի փշրես, եւ արդարի եղջիւրը պիտի բարձրանայ: 10 Ամբարիշտներուն բոլոր եղջիւրները պիտի փշրուին, Արդարին եղջիւրները պիտի բարձրանան։ zohrab-1805▾ eastern-1994▾ western am▾	74:1074:11 все роги нечестивых сломлю, и вознесутся роги праведника. 74:11 καὶ και and; even πάντα πας all; every τὰ ο the κέρατα κερας horn τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful συγκλάσω συγκλαιω and; even ὑψωθήσεται υψοω elevate; lift up τὰ ο the κέρατα κερας horn τοῦ ο the δικαίου δικαιος right; just 74:11 לָ֤מָּה lˈāmmā לָמָה why תָשִׁ֣יב ṯāšˈîv שׁוב return יָ֭דְךָ ˈyāḏᵊḵā יָד hand וִֽ wˈi וְ and ימִינֶ֑ךָ ymînˈeḵā יָמִין right-hand side מִ mi מִן from קֶּ֖רֶב qqˌerev קֶרֶב interior חֵֽיקְךָ֣חוקך ḥˈêqᵊḵˈā חֵיק lap כַלֵּֽה׃ ḵallˈē כלה be complete 74:11. et omnia cornua impiorum confringam exaltabuntur cornua iustiAnd I will break all the horns of sinners: but the horns of the just shall be exalted. 10. All the horns of the wicked also will I cut off; but the horns of the righteous shall be lifted up. All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted: 74:11 все роги нечестивых сломлю, и вознесутся роги праведника. 74:11 καὶ και and; even πάντα πας all; every τὰ ο the κέρατα κερας horn τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful συγκλάσω συγκλαιω and; even ὑψωθήσεται υψοω elevate; lift up τὰ ο the κέρατα κερας horn τοῦ ο the δικαίου δικαιος right; just 74:11 לָ֤מָּה lˈāmmā לָמָה why תָשִׁ֣יב ṯāšˈîv שׁוב return יָ֭דְךָ ˈyāḏᵊḵā יָד hand וִֽ wˈi וְ and ימִינֶ֑ךָ ymînˈeḵā יָמִין right-hand side מִ mi מִן from קֶּ֖רֶב qqˌerev קֶרֶב interior חֵֽיקְךָ֣חוקך ḥˈêqᵊḵˈā חֵיק lap כַלֵּֽה׃ ḵallˈē כלה be complete 74:11. et omnia cornua impiorum confringam exaltabuntur cornua iusti And I will break all the horns of sinners: but the horns of the just shall be exalted. 10. All the horns of the wicked also will I cut off; but the horns of the righteous shall be lifted up. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾

Սաղմոս / Psalms - 74 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley