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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан при тяжелых обстоятельствах (3), которыми потрясен автор (5). Он не видит помощи Божией; события же совершаются одно грознее другого, так что писатель с недоумением ужаса спрашивает: "неужели навсегда отринул Господь и навсегда перестала милость Его?" (3-9). Так как в писании ничего не говорится о разрушении храма, главной святыни и ценности Иерусалима и всей Иудеи, о чем автор непременно упомянул бы, если бы это событие имело место в его время, то написание псалма нужно относить к периоду до разрушения Иерусалима. Вероятнее всего псалом написан во времена царя Иоакима, когда уже Иудея пережила целый ряд грозных событий, напр., пленение Манассии, гибель Иосии в борьбе с фараоном Нехао, двукратное движение по Иудее Навуходоносора. Все эти события сопровождались опустошениями и разорениями Иудеи, и писатель псалма мог быть свидетелем, как постепенно учащались эти бедствия, а надежды на прекращение или предотвращение их ни откуда не виделось. Писателем был певец из фамилии Асафа, назначивший свой псалом для исполнения хором Идифума.

В день великих бедствий я обращаюсь с молитвой ко Господу. Я лишился сна и отдаюсь размышлениям: неужели Господь навсегда отвернулся от своего народа и уже не будет изливать на него своих милостей (2-11)? Тогда я стал вспоминать о Твоих великих делах, проявленных над народом еврейским в его прошлом (12-13). Ты, Святый, тогда являл Свое всемогущество над народами, избавлял Иакова и Иосифа, Твоим повелением облака изливали воду и земля содрогалась от гроз. Ты провел свой народ через море и, как стадо, охранял рукою Моисея и Аарона (14-21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm, according to the method of many other psalms, begins with sorrowful complaints but ends with comfortable encouragements. The complaints seem to be of personal grievances, but the encouragements relate to the public concerns of the church, so that it is not certain whether it was penned upon a personal or a public account. If they were private troubles that he was groaning under, it teaches us that what God has wrought for his church in general may be improved for the comfort of particular believers; if it was some public calamity that he is here lamenting, his speaking of it so feelingly, as if it had been some particular trouble of his own, shows how much we should lay to heart the interests of the church of God and make them ours. One of the rabbin says, This psalm is spoken in the dialect of the captives; and therefore some think it was penned in the captivity in Babylon. I. The psalmist complains here of the deep impressions which his troubles made upon his spirits, and the temptation he was in to despair of relief, ver. 1-10. II. He encourages himself to hope that it would be well at last, by the remembrance of God's former appearances for the help of his people, of which he gives several instances, ver. 11-20. In singing this psalm we must take shame to ourselves for all our sinful distrusts of God, and of his providence and promise, and give to him the glory of his power and goodness by a thankful commemoration of what he has done for us formerly and a cheerful dependence on him for the future.
Adam Clarke: Commentary on the Bible - 1831
The psalmist's ardent prayer to God in the tine of distress, Psa 77:1-4. The means he used to excite his confidence, Psa 77:5-12. God's wonderful works in behalf of his people, Psa 77:13-20.
The title, "To the chief Musician, (or conqueror), to Jeduthun, A Psalm of Asaph." On this title we may observe that both Asaph and Jeduthun were celebrated singers in the time of David, and no doubt were masters or leaders of bands which long after their times were called by their names. Hence Psalms composed during and after the captivity have these names prefixed to them. But there is reason to believe also, that there was a person of the name of Asaph in the captivity at Babylon. The author must be considered as speaking in the persons of the captive Israelites, It may however be adapted to the case of any individual in spiritual distress through strong temptation, or from a sense of the Divine displeasure in consequence of backsliding.
Albert Barnes: Notes on the Bible - 1834
77:0: For the meaning of the title to this psalm, see the notes at the title to Psa 39:1-13. It purports, like the preceding ones, to be a psalm of Asaph. See the notes in the title to Ps. 73. Nothing is known, or can now be ascertained, of the occasion on which the psalm was composed. It is not absolutely certain whether it refers to some public calamity, and is designed to express the feelings of a pious Hebrew, as of the psalmist himself (Rosenmuller), or some other Jew (DeWette), in view of such a public calamity; or whether it is designed to represent the "complaint of the church in view of her calamity and desertion (Prof. Alexander); or whether it is the statement of the private and personal experience of the author of the psalm. To me it seems that the latter is the most probable supposition, and that, in this respect, it accords with the purport and design of Ps. 73, which is by the same author. It is an interesting statement of what passed through the mind of the author, and of what may, therefore, pass through the mind of any pious person, in regard to the divine dealings. The psalm was evidently composed in a time of affliction, and the thoughts which gave the author so much trouble, and which he endeavored to calm down, were such as were suggested by affliction; by the fact that God seemed to have forsaken him, and that he had forgotten to be gracious.
The contents of the psalm are as follows:
I. A general statement of the author that he had cried to God, and that he had been heard, Psa 77:1. This, although it is in the beginning of the psalm, is clearly designed to be a general expression of his experience in the case "as recorded in the psalm," or as the result of the conflict through which he had passed.
II. A statement of his affliction, and of the exercises of his mind in his affliction, Psa 77:2-9.
(1) the statement of the affliction, Psa 77:2.
(2) in that affliction he was troubled in mind, or he had painful ideas in regard to God. He could not reconcile his sufferings with such views as he desired to cherish of God, Psa 77:3.
(3) his meditations, and perhaps the pain of disease, kept him awake, and he was unable to rest. The ordinary time of repose furnished no relief, Psa 77:4.
(4) he recalled the past; he looked over the dealings of God with people in former times; he summoned up his own reflections in times past, and especially the time when he could praise God in trouble, recalling his "song in the night" - but in vain, Psa 77:5-6.
(5) the result was that he had most painful thoughts in regard to God, as if he had forgotten to be gracious, and had cast him off foRev_er, and would be favorable no more, Psa 77:7-9.
III. His self-reproach; his recalling himself to a proper state of feeling; his purpose to think of the dealings of God with his people, and to examine them more closely, Psa 77:10-12. He saw that the course of thought which he had indulged in was wrong, and was satisfied that it was an "infirmity," that it was to be traced to his own weakness - and that he ought to take different views of God.
IV. The result of all; the things which comforted him in his troubles, and which enabled him at last to put his calm trust in God, Psa 77:13-20.
He refers
(1) To the fact that God is great, and that he could not hope to be able to comprehend him, Psa 77:13-14.
(2) to the fact that God had redeemed his people by surprising manifestations of power, showing that he was faithful, and that he was able to deliver front the deepest distresses, Psa 77:15-18.
(3) to the fact that the way of God was in the sea, or in great waters, and that we cannot expect to be able to comprehend him, Psa 77:19.
(4) to the fact that God had led his flock in ancient times amid scenes of danger and of trial, Psa 77:20.
By all this his mind was comforted, and his soul was made calm. God heard his prayer, and gave him peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 77:1, The psalmist shews what fierce combat he had with diffidence; Psa 77:10, The victory which he had by consideration of God's great and gracious works.
Psa 39:1, Psa 62:1 *titles Ch1 16:41, Ch1 16:42, Ch1 25:3, Ch1 25:6
Carl Friedrich Keil and Franz Delitzsch

Comfort Derived from the History of the Past during Years of Affliction
"The earth feared and became still," says Ps 76:9; the earth trembled and shook, says Ps 77:19 : this common thought is the string on which these two Psalms are strung. In a general way it may be said of Psalms 77, that the poet flees from the sorrowful present away into the memory of the years of olden times, and consoles himself more especially with the deliverance out of Egypt, so rich in wonders. As to the rest, however, it remains obscure what kind of national affliction it is which drives him to find his refuge from the God who is now hidden in the God who was formerly manifest. At any rate it is not a purely personal affliction, but, as is shown by the consolation sought in the earlier revelations of power and mercy in connection with the national history, an affliction shared in company with the whole of his people. In the midst of this hymnic retrospect the Psalm suddenly breaks off, so that Olshausen is of opinion that it is mutilated, and Tholuck that the author never completed it. But as Psalms 77 and Ps 81 show, it is the Asaphic manner thus to close with an historical picture without the line of thought recurring to its commencement. Where our Psalm leaves off, Hab. 3 goes on, taking it up from that point like a continuation. For the prophet begins with the prayer to revive that deed of redemption of the Mosaic days of old, and in the midst of wrath to remember mercy; and in expression and figures which are borrowed from our Psalm, he then beholds a fresh deed of redemption by which that of old is eclipsed. Thus much, at least, is therefore very clear, that Psalms 77 is older than Habakkuk. Hitzig certainly calls the psalmist the reader and imitator of Hab. 3; and Philippson considers even the mutual relationship to be accidental and confined to a general similarity of certain expressions. We, however, believe that we have proved in our Commentary on Habakkuk (1843), S. 118-125, that the mutual relationship is one that is deeply grounded in the prophetic type of Habakkuk, and that the Psalm is heard to re-echo in Habakkuk, not Habakkuk in the language of the psalmist; just as in general the Asaphic Psalms are full of boldly sketched outlines to be filled in by later prophetic writers. We also now further put this question: how was it possible for the gloomy complaint of Psalms 77, which is turned back to the history of the past, to mould itself after Hab. 3, that joyous looking forward into a bright and blessed future? Is not the prospect in Hab. 3 rather the result of that retrospect in Psalms 77, the confidence in being heard which is kindled by this Psalm, the realizing as present, in the certainty of being heard, of a new deed of God in which the deliverances in the days of Moses are antitypically revived?
More than this, viz., that the Psalm is older than Habakkuk, who entered upon public life in the reign of Josiah, or even as early as in the reign of Manasseh, cannot be maintained. For it cannot be inferred from Ps 77:16 and Ps 77:3, compared with Gen 37:35, that one chief matter of pain to the psalmist was the fall of the kingdom of the ten tribes which took place in his time. Nothing more, perhaps, than the division of the kingdom which had already taken place seems to be indicated in these passages. The bringing of the tribes of Joseph prominently forward is, however, peculiar to the Asaphic circle of songs.
The task of the precentor is assigned by the inscription to Jeduthun (Chethb: Jeduthun), for ל (Ps 39:1) alternates with על (Ps 62:1); and the idea that ידותון denotes the whole of the Jeduthunites ("overseer over...") might be possible, but is without example.
The strophe schema of the Psalm is 7. 12. 12. 12. 2. The first three strophes or groups of stichs close with Sela.
John Gill
INTRODUCTION TO PSALM 77
To the chief Musician, to Jeduthun, A Psalm of Asaph. Jeduthun was the name of the chief musician, to whom this psalm was inscribed and sent; see 1Chron 25:1, though Aben Ezra takes it to be the first word of some song, to the tune of which this was sung; and the Midrash interprets it of the subject of the psalm, which is followed by Jarchi, who explains it thus,
"concerning the decrees and judgments which passed upon Israel;''
that is, in the time of their present captivity, to which, as he, Kimchi, and Arama think, the whole psalm belongs. Some interpreters refer it to the affliction of the Jews in Babylon, so Theodoret; or under Ahasuerus, or Antiochus; and others to the great and last distress of the church under antichrist; though it seems to express the particular case of the psalmist, and which is common to other saints.
76:176:1: ՚Ի կատարած. վասն Իդիթովմայ. Սաղմոս յԱսափ. ՀԶ։
1 Այսուհետեւ՝ Իդիթոմի մասին. սաղմոս Ասափի
Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը
Ի կատարած. վասն Իդիթունայ. Սաղմոս Ասափայ:

76:1: ՚Ի կատարած. վասն Իդիթովմայ. Սաղմոս յԱսափ. ՀԶ։
1 Այսուհետեւ՝ Իդիթոմի մասին. սաղմոս Ասափի
Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը
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76:076:1 Начальнику хора Идифумова. Псалом Асафа.
76:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for Ιδιθουν ιδιθουν the Ασαφ ασαφ Asaph; Asaf ψαλμός ψαλμος psalm
76:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail בִּ bi בְּ in נְגִינֹ֑ת nᵊḡînˈōṯ נְגִינָה music מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to אָסָ֣ף ʔāsˈāf אָסָף Asaph שִֽׁיר׃ šˈîr שִׁיר song נֹודָ֣ע nôḏˈāʕ ידע know בִּֽ bˈi בְּ in יהוּדָ֣ה yhûḏˈā יְהוּדָה Judah אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ֝ ˈbᵊ בְּ in יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel גָּדֹ֥ול gāḏˌôl גָּדֹול great שְׁמֹֽו׃ šᵊmˈô שֵׁם name
76:1. victori per Idithun psalmus AsaphUnto the end, for Idithun, a psalm of Asaph.
For the Chief Musician; after the manner of Jeduthun. A Psalm of Asaph.
76:1. Unto the end. With Praises. A Psalm of Asaph. A Canticle to the Assyrians. In Judea, God is known. In Israel, his name is great.
76:1. To the chief Musician on Neginoth, A Psalm [or] Song of Asaph. In Judah [is] God known: his name [is] great in Israel.
KJV Chapter [77] To the chief Musician, to Jeduthun, A Psalm of Asaph:

76:1 Начальнику хора Идифумова. Псалом Асафа.
76:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
Ιδιθουν ιδιθουν the
Ασαφ ασαφ Asaph; Asaf
ψαλμός ψαλμος psalm
76:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
בִּ bi בְּ in
נְגִינֹ֑ת nᵊḡînˈōṯ נְגִינָה music
מִזְמֹ֖ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
אָסָ֣ף ʔāsˈāf אָסָף Asaph
שִֽׁיר׃ šˈîr שִׁיר song
נֹודָ֣ע nôḏˈāʕ ידע know
בִּֽ bˈi בְּ in
יהוּדָ֣ה yhûḏˈā יְהוּדָה Judah
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ֝ ˈbᵊ בְּ in
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
גָּדֹ֥ול gāḏˌôl גָּדֹול great
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
76:1. victori per Idithun psalmus Asaph
Unto the end, for Idithun, a psalm of Asaph.
For the Chief Musician; after the manner of Jeduthun. A Psalm of Asaph.
76:1. Unto the end. With Praises. A Psalm of Asaph. A Canticle to the Assyrians. In Judea, God is known. In Israel, his name is great.
76:1. To the chief Musician on Neginoth, A Psalm [or] Song of Asaph. In Judah [is] God known: his name [is] great in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:1: I cried unto God - The repetition here marks the earnestness of the psalmist's soul; and the word voice shows that the Psalm was not the issue of private meditation, but of deep mental trouble, which forced him to speak his griefs aloud.
Albert Barnes: Notes on the Bible - 1834
77:1: I cried unto God with my voice - That is, he cried or prayed audibly. It was not mere mental prayer. See the notes at Psa 3:4.
Even unto God with my voice - The repetition here is emphatic. The idea is that it was an earnest or fervent cry. Compare the notes at Co2 12:8.
And he gave ear unto me - See Psa 5:1, note; Psa 17:6, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:1: A Psalm: This Psalm is allowed by the best judges to have been written during the Babylonian captivity.
of Asaph: or, for Asaph, Psa 50:1 *title
I cried: Psa 3:4, Psa 34:6, Psa 55:16, Psa 55:17, Psa 142:1-3
gave: Psa 116:1, Psa 116:2
Carl Friedrich Keil and Franz Delitzsch
77:1
The poet is resolved to pray without intermission, and he prays; fore his soul is comfortless and sorely tempted by the vast distance between the former days and the present times. According to the pointing, והאזין appears to be meant to be imperative after the form הקטיל, which occurs instead of הקטל and הקתילה, cf. Ps 94:1; Is 43:8; Jer 17:18, and the mode of writing הקטיל, Ps 142:5, 4Kings 8:6, and frequently; therefore et audi = ut audias (cf. 2Kings 21:3). But such an isolated form of address is not to be tolerated; והאזין has been regarded as perf. consec. in the sense of ut audiat, although this modification of האזין into האזין in connection with the appearing of the Waw consec. cannot be supported in any other instance (Ew. ֗234, e), and Kimchi on this account tries to persuade himself to that which is impossible, viz., that והאזין in respect of sound stands for ויאזין. The preterites in Ps 77:3 express that which has commenced and which will go on. The poet labours in his present time of affliction to press forward to the Lord, who has withdrawn from him; his hand is diffused, i.e., stretched out (not: poured out, for the radical meaning of נגר, as the Syriac shows, is protrahere), in the night-time without wearying and leaving off; it is fixedly and stedfastly (אמוּנה, as it is expressed in Ex 17:12) stretched out towards heaven. His soul is comfortless, and all comfort up to the present rebounds as it were from it (cf. Gen 37:35; Jer 31:15). If he remembers God, who was once near to him, then he is compelled to groan (cf. Ps 55:18, Ps 55:3; and on the cohortative form of a Lamed He verb, cf. Ges. ֗75, 6), because He has hidden Himself from him; if he muses, in order to find Him again, then his spirit veils itself, i.e., it sinks into night and feebleness (התעטּף as in Ps 107:5; Ps 142:4; Ps 143:4). Each of the two members of Ps 77:4 are protasis and apodosis; concerning this emotional kind of structure of a sentence, vid., Ewald, ֗357, b.
Geneva 1599
77:1 "To the chief Musician, to Jeduthun, A Psalm of Asaph." I cried unto God with my (a) voice, [even] unto God with my voice; and he gave ear unto me.
(a) The prophet teaches us by his example to flee to God for help in our necessities.
John Gill
77:1 I cried unto God with my voice,.... Which is to be understood of prayer, and that vocal, and which is importunate and fervent, being made in distress; see Ps 3:4, or "my voice was unto God" (h), "and I cried"; it was directed to him, and expressed in a very loud and clamorous way:
even unto God with my voice; or "my voice was unto God"; which is repeated to show that he prayed again and again, with great eagerness and earnestness, his case being a very afflicted one:
and he gave ear unto me; his prayer was not without success; God is a God hearing and answering prayer, according to his promise, Ps 50:15.
(h) "vox mea ad Deum", Pagninus, Montanus, Musculus, "fertur", Junius & Tremellius; "erat", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
77:1 To Jeduthun--(See on Ps 39:1, title). In a time of great affliction, when ready to despair, the Psalmist derives relief from calling to mind God's former and wonderful works of delivering power and grace. (Psa. 77:1-20)
expresses the purport of the Psalm.
76:276:2: Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով առ Աստուած, եւ նայեցաւ առ իս։
2 Իմ ձայնով ես Տիրոջը դիմեցի, իմ ձայնով դիմեցի Աստծուն, եւ նա նայեց ինձ:
77 Աստուծոյ կ’աղաղակեմ. Իմ ձայնս Աստուծոյ է ու ան ինծի պիտի լսէ։
Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով առ Աստուած, եւ նայեցաւ առ իս:

76:2: Ձայնիւ իմով ես առ Տէր կարդացի, ձայնիւ իմով առ Աստուած, եւ նայեցաւ առ իս։
2 Իմ ձայնով ես Տիրոջը դիմեցի, իմ ձայնով դիմեցի Աստծուն, եւ նա նայեց ինձ:
77 Աստուծոյ կ’աղաղակեմ. Իմ ձայնս Աստուծոյ է ու ան ինծի պիտի լսէ։
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76:176:2 Глас мой к Богу, и я буду взывать; глас мой к Богу, и Он услышит меня.
76:2 φωνῇ φωνη voice; sound μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master ἐκέκραξα κραζω cry φωνῇ φωνη voice; sound μου μου of me; mine πρὸς προς to; toward τὸν ο the θεόν θεος God καὶ και and; even προσέσχεν προσεχω pay attention; beware μοι μοι me
76:2 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בְ vᵊ בְּ in שָׁלֵ֣ם šālˈēm שָׁלֵם Salem סֻכֹּ֑ו sukkˈô סֹךְ cover וּ û וְ and מְעֹ֖ונָתֹ֣ו mᵊʕˌônāṯˈô מְעֹנָה hiding place בְ vᵊ בְּ in צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
76:2. voce mea ad Dominum clamavi voce mea ad Dominum et exaudivit meI cried to the Lord with my voice; to God with my voice, and he gave ear to me.
1. I will cry unto God with my voice; even unto God with my voice, and he wilt give ear unto me.
76:2. And his place has been formed with peace. And his dwelling place is in Zion.
76:2. In Salem also is his tabernacle, and his dwelling place in Zion.
I cried unto God with my voice, [even] unto God with my voice; and he gave ear unto me:

76:2 Глас мой к Богу, и я буду взывать; глас мой к Богу, и Он услышит меня.
76:2
φωνῇ φωνη voice; sound
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
ἐκέκραξα κραζω cry
φωνῇ φωνη voice; sound
μου μου of me; mine
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
καὶ και and; even
προσέσχεν προσεχω pay attention; beware
μοι μοι me
76:2
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בְ vᵊ בְּ in
שָׁלֵ֣ם šālˈēm שָׁלֵם Salem
סֻכֹּ֑ו sukkˈô סֹךְ cover
וּ û וְ and
מְעֹ֖ונָתֹ֣ו mᵊʕˌônāṯˈô מְעֹנָה hiding place
בְ vᵊ בְּ in
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
76:2. voce mea ad Dominum clamavi voce mea ad Dominum et exaudivit me
I cried to the Lord with my voice; to God with my voice, and he gave ear to me.
1. I will cry unto God with my voice; even unto God with my voice, and he wilt give ear unto me.
76:2. And his place has been formed with peace. And his dwelling place is in Zion.
76:2. In Salem also is his tabernacle, and his dwelling place in Zion.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Я буду взывать" - буду постоянно молить Бога об оказании помощи своему народу. - "Он услышит меня" - писатель питает надежду, что его искренняя молитва вызовет благоволение Божие. Этой верой определяется дальнейшее содержание псалма, когда автор от изображения тяжелых событий своего времени переходит к указанию благодеяний Бога в прошлом еврейской жизни и перечислением этих благодеяний заканчивает псалом. Его вопль, поэтому, не вопль отчаяния и безнадежности, а горькая, но согретая надеждой молитва.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prevailing Melancholy; Mournful Supplications.

1 I cried unto God with my voice, even unto God with my voice; and he gave ear unto me. 2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. 3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. 4 Thou holdest mine eyes waking: I am so troubled that I cannot speak. 5 I have considered the days of old, the years of ancient times. 6 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. 7 Will the Lord cast off for ever? and will he be favourable no more? 8 Is his mercy clean gone for ever? doth his promise fail for evermore? 9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah. 10 And I said, This is my infirmity: but I will remember the years of the right hand of the most High.
We have here the lively portraiture of a good man under prevailing melancholy, fallen into and sinking in that horrible pit and that miry clay, but struggling to get out. Drooping saints, that are of a sorrowful spirit, may here as in a glass see their own faces. The conflict which the psalmist had with his griefs and fears seems to have been over when he penned this record of it; for he says (v. 1), I cried unto God, and he gave ear unto me, which, while the struggle lasted, he had not the comfortable sense of, as he had afterwards; but he inserts it in the beginning of his narrative as an intimation that his trouble did not end in despair; for God heard him, and, at length, he knew that he heard him. Observe,
I. His melancholy prayers. Being afflicted, he prayed (Jam. v. 13), and, being in an agony, he prayed more earnestly (v. 1): My voice was unto God, and I cried, even with my voice unto God. He was full of complaints, loud complaints, but he directed them to God, and turned them all into prayers, vocal prayers, very earnest and importunate. Thus he gave vent to his grief and gained some ease; and thus he took the right way in order to relief (v. 2): In the day of my trouble I sought the Lord. Note, Days of trouble must be days of prayer, days of inward trouble especially, when God seems to have withdrawn from us; we must seek him and seek till we find him. In the day of his trouble he did not seek for the diversion of business or recreation, to shake off his trouble that way, but he sought God, and his favour and grace. Those that are under trouble of mind must not think to drink it away, or laugh it away, but must pray it away. My hand was stretched out in the night and ceased not; so Dr. Hammond reads the following words, as speaking the incessant importunity of his prayers. Compare Ps. cxliii. 5, 6.
II. His melancholy grief. Grief may then be called melancholy indeed, 1. When it admits of no intermission; such was his: My sore, or wound, ran in the night, and bled inwardly, and it ceased not, no, not in the time appointed for rest and sleep. 2. When it admits of no consolation; and that also as his case: My soul refused to be comforted; he had no mind to hearken to those that would be his comforters. As vinegar upon nitre, so is he that sings songs to a heavy heart, Prov. xxv. 20. Nor had he any mind to think of those things that would be his comforts; he put them far from him, as one that indulged himself in sorrow. Those that are in sorrow, upon any account, do not only prejudice themselves, but affront God, if they refuse to be comforted.
III. His melancholy musings. He pored so much upon the trouble, whatever it was, personal or public, that, 1. The methods that should have relieved him did but increase his grief, v. 3. (1.) One would have thought that the remembrance of God would comfort him, but it did not: I remembered God and was troubled, as poor Job (ch. xxiii. 15); I am troubled at his presence; when I consider I am afraid of him. When he remembered God his thoughts fastened only upon his justice, and wrath, and dreadful majesty, and thus God himself became a terror to him. (2.) One would have thought that pouring out his soul before God would give him ease, but it did not; he complained, and yet his spirit was overwhelmed, and sank under the load. 2. The means of his present relief were denied him, v. 4. He could not enjoy sleep, which, if it be quiet and refreshing, is a parenthesis to our griefs and cares: "Thou holdest my eyes waking with thy terrors, which make me full of tossings to and fro until the dawning of the day." He could not speak, by reason of the disorder of his thoughts, the tumult of his spirits, and the confusion his mind was in: He kept silence even from good while his heart was hot within him; he was ready to burst like a new bottle (Job xxxii. 19), and yet so troubled that he could not speak and refresh himself. Grief never preys so much upon the spirits as when it is thus smothered and pent up.
IV. His melancholy reflections (v. 5, 6): "I have considered the days of old, and compared them with the present days; and our former prosperity does but aggravate our present calamities: for we see not the wonders that our fathers told us off." Melancholy people are apt to pore altogether upon the days of old and the years of ancient times, and to magnify them, for the justifying of their own uneasiness and discontent at the present posture of affairs. But say not thou that the former days were better than these, because it is more than thou knowest whether they were or no, Eccl. vii. 10. Neither let the remembrance of the comforts we have lost make us unthankful for those that are left, or impatient under our crosses. Particularly, he called to remembrance his song in the night, the comforts with which he had supported himself in his former sorrows and entertained himself in his former solitude. These songs he remembered, and tried if he could not sing them over again; but he was out of tune for them, and the remembrance of them did but pour out his soul in him, Ps. xliii. 4. See Job xxxv. 10.
V. His melancholy fears and apprehensions: "I communed with my own heart, v. 6. Come, my soul, what will be the issue of these things? What can I think of them and what can I expect they will come to at last? I made diligent search into the causes of my trouble, enquiring wherefore God contended with me and what would be the consequences of it. And thus I began to reason, Will the Lord cast off for ever, as he does for the present? He is not now favourable; and will he be favourable no more? His mercy is now gone; and is it clean gone for ever? His promise now fails; and does it fail for evermore? God is not now gracious; but has he forgotten to be gracious? His tender mercies have been withheld, perhaps in wisdom; but are they shut up, shut up in anger?" v. 7-9. This is the language of a disconsolate deserted soul, walking in darkness and having no light, a case not uncommon even with those that fear the Lord and obey the voice of his servant, Isa. l. 10. He may here be looked upon, 1. As groaning under a sore trouble. God hid his face from him, and withdrew the usual tokens of his favour. Note, Spiritual trouble is of all trouble most grievous to a gracious soul; nothing wounds and pierces it like the apprehensions of God's being angry, the suspending of his favour and the superseding of his promise; this wounds the spirit; and who can bear that? 2. As grappling with a strong temptation. Note, God's own people, in a cloudy and dark day, may be tempted to make desperate conclusions about their own spiritual state and the condition of God's church and kingdom in the world, and, as to both, to give up all for gone. We may be tempted to think that God has abandoned us and cast us off, that the covenant of grace fails us, and that the tender mercy of our God shall be for ever withheld from us. But we must not give way to such suggestions as these. If fear and melancholy ask such peevish questions, let faith answer them from the Scripture: Will the Lord cast off for ever? God forbid, Rom. xi. 1. No; the Lord will not cast off his people, Ps. xciv. 14. Will he be favourable no more? Yes, he will; for, though he cause grief, yet will he have compassion, Lam. iii. 32. Is his mercy clean gone for ever? No; his mercy endures for ever; as it is from everlasting, it is to everlasting, Ps. ciii. 17. Doth his promise fail for evermore? No; it is impossible for God to lie, Heb. vi. 18. Hath God forgotten to be gracious? No; he cannot deny himself, and his own name which he hath proclaimed gracious and merciful, Exod. xxxiv. 6. Has he in anger shut up his tender mercies? No; they are new every morning (Lam. iii. 23); and therefore, How shall I give thee up, Ephraim? Hos. xi. 8, 9. Thus was he going on with his dark and dismal apprehensions when, on a sudden, he first checked himself with that word, Selah, "Stop there; go no further; let us hear no more of these unbelieving surmises;" and he then chid himself (v. 10): I said, This is my infirmity. He is soon aware that it is not well said, and therefore, "Why art thou cast down, O my soul? I said, This is my affliction" (so some understand it); "This is the calamity that falls to my lot and I must make the best of it; every one has his affliction, his trouble in the flesh; and this is mine, the cross I must take up." Or, rather, "This is my sin; it is my iniquity, the plague of my own heart." These doubts and fears proceed from the want and weakness of faith and the corruption of a distempered mind. note, (1.) We all know that concerning ourselves of which we must say, "This is our infirmity, a sin that most easily besets us." (2.) Despondency of spirit, and distrust of God, under affliction, are too often the infirmities of good people, and, as such, are to be reflected upon by us with sorrow and shame, as by the psalmist here: This is my infirmity. When at any time it is working in us we must thus suppress the rising of it, and not suffer the evil spirit to speak. We must argue down the insurrections of unbelief, as the psalmist here: But I will remember the years of the right hand of the Most High. He had been considering the years of ancient times (v. 5), the blessings formerly enjoyed, the remembrance of which did only add to his grief; but now he considered them as the years of the right hand of the Most High, that those blessings of ancient times came from the Ancient of days, from the power and sovereign disposal of his right hand who is over all, God, blessed for ever, and this satisfied him; for may not the Most High with his right hand make what changes he pleases?
Adam Clarke: Commentary on the Bible - 1831
77:2: My sore ran in the night, and ceased not - This is a most unaccountable translation; the literal meaning of ידי נגרה yadi niggerah, which we translate my sore ran, is, my hand was stretched out, i.e., in prayer. He continued during the whole night with his voice and hands lifted up to God, and ceased not, even in the midst of great discouragements.
Albert Barnes: Notes on the Bible - 1834
77:2: In the day of my trouble I sought the Lord - Compare the notes at Psa 50:15. This trouble may have been either mental or bodily; that is, it may have arisen from some form of disease, or it may have been that which sprang from difficulties in regard to the divine character, government, and dealings. That it "assumed" the latter form, even if it had its beginning in the former, is apparent from the following verses. Whether it was connected with any form of bodily disease must be determined by the proper interpretation of the next clause in this verse.
My sore ran in the night - Margin, "My hand." It is evident that our translators sup. posed that there was some bodily disease - some running sore - which was the cause of his trouble. Hence, they so rendered the Hebrew word. But it is now generally agreed that this is without authority. The Hebrew word is "hand" - יד yâ d - a word which is never used in the sense of sore or wound. The Septuagint renders it, "my hands are before him." The Vulgate renders it in the same manner. Luther, "My hand is stretched out at night." DeWette, "My hand is stretched out at night unwearied." The word which is rendered in our version "ran" - נגר nâ gar - means to "flow;" and, in Niphil, to be poured out, and then, "to be stretched out;" which is evidently its meaning here. The idea is, that his hand was stretched out in earnest supplication, and that this continued in the night when these troubles came most upon him. See Psa 77:4, Psa 77:6. In his painful meditations in the night. watches - in thinking on God and his ways, as he lay upon his bed, he stretched out his hand in fervent prayer to God.
And ceased not - The word used here - פוג pû g - means properly to be cold; then, to be torpid, sluggish, slack. Here it means that the hand did not become weary; it did not fall from exhaustion; or, in other words, that he did not give over praying through weariness or exhaustion.
My soul refused to be comforted - I resisted all the suggestions that came to my own mind, that might have comforted me. My heart was so melancholy and downcast; my spirits were so crushed; my mind was so dark; I had become so morbid, that I loved to cherish these thoughts. I chose to dwell on them. They had obtained possession of me, and I could not let them go. There was nothing that my own mind could suggest, there was nothing that occurred to me, that would relieve the difficulty or restore peace to my soul. These sad and gloomy thoughts filled all my soul, and left no room for thoughts of consolation and peace. A truly pious man may, therefore, get into a state of mind - a sad, dispirited, melancholy, morbid state - in which nothing that can be said to him, nothing that will occur to himself, will give him comfort and peace. Compare Jer 31:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:2: In the: Psa 18:6, Psa 50:15, Psa 88:1-3, Psa 102:1, Psa 102:2, Psa 130:1, Psa 130:2; Gen 32:7-12, Gen 32:28; Kg2 19:3, Kg2 19:4, Kg2 19:15-20; Isa 26:9, Isa 26:16; Jon 2:1, Jon 2:2; Co2 12:7, Co2 12:8; Heb 5:7
my: Psa 6:2, Psa 6:3, Psa 38:3-8; Ch2 6:28; Isa 1:5, Isa 1:6; Hos 5:13, Hos 6:1
sore: Heb. hand
my soul: Gen 37:35; Est 4:1-4; Pro 18:14; Jer 31:15; Joh 11:31
John Gill
77:2 In the day of my trouble I sought the Lord,.... Not the creature, for help, and creature amusements to drive away trouble, but the Lord, in private, by prayer and supplication; a time of trouble is a time for prayer, Jas 5:13, all men have their trouble, but the people of God more especially; and there are some particular times in which they have more than usual, and then it may be said to be "a day of trouble" with them; which sometimes arises from themselves, the strength of their corruptions, the weakness of their graces, their backwardness to duties, or poor performance of them; sometimes from others, from the profaneness or persecutions of the men of the world, from the heretical notions or wicked lives of professors; sometimes from the temptations of Satan, and at other times from the Lord himself more immediately, by his withdrawing his presence from them, or by laying his afflicting hand upon them; but, let the trouble come from what quarter it may, it is always right to seek the Lord. Some think reference is had to the time of trouble mentioned in Dan 12:1,
my sore ran in the night; my "stroke", or "wound" (i); so Kimchi interprets it; the wound that was made in his soul, and the pain and anguish, grief and trouble, which flowed from it; see Jer 6:7 though the word may be literally rendered "my hand" (k); and the sense is, either that his hand flowed or was wet with wiping his eyes, or with the tears that flowed from his eyes, which ran down to his fingers' ends; so the Targum,
"in the night my eye dropped with tears;''
or rather that his hand was stretched out, as waters, that are poured out and run, are spread, that is, in prayer; the stretching out of the hand being a prayer gesture:
and ceased not; was not remiss and feeble, or was not let down, as Moses's, Ex 17:11, it denotes the constancy of prayer, and his continuance in it; he prayed without ceasing:
my soul refused to be comforted: such was the greatness of his distress, like that of Jacob's and Rachel's, Gen 37:35, it is right to refuse comfort and peace, which men speak to themselves upon the false foundation of their own merit and works; or any but what comes from the God of all comfort, and through Christ, in whom is all solid consolation, and by his Spirit, who is the Comforter; but it is wrong to refuse any that comes from hence, and by means of the promises, the word and ordinances and ministries of the Gospel, or Christian friends; this shows the strength of unbelief.
(i) "plaga mea", Pagninus, Muis. (k) "Manus mea", Montanus, Piscator, Gejerus, &c.
John Wesley
77:2 Night - Which to others was a time of rest and quietness.
Robert Jamieson, A. R. Fausset and David Brown
77:2 his importunacy.
my sore ran . . . night--literally, "my hand was spread," or, "stretched out" (compare Ps 44:20).
ceased not--literally, "grew not numb," or, "feeble" (Gen 45:26; Ps 38:8).
my soul . . . comforted--(compare Gen 37:35; Jer 31:15).
76:376:3: Յաւուր նեղութեան իմոյ զԱստուած խնդրեցի ձեռօք իմովք, ՚ի գիշերի առաջի նորա եւ ո՛չ խաբեցայ։ Ո՛չ կամէր մխիթարել անձն իմ,
3 Նեղութեանս օրերին Աստծուն փնտռեցի՝ ձեռքերս գիշերով պարզած նրա առջեւ, եւ չխաբուեցի:
2 Իմ նեղութեանս օրը Տէրը փնտռեցի։Գիշերը տարածուած էր իմ ձեռքս ու չէր թուլնար։Իմ անձս մխիթարուիլ չէր ուզեր։
Յաւուր նեղութեան իմոյ զԱստուած խնդրեցի [480]ձեռօք իմովք, ի գիշերի առաջի նորա, եւ ոչ խաբեցայ``. ոչ կամէր մխիթարել անձն իմ:

76:3: Յաւուր նեղութեան իմոյ զԱստուած խնդրեցի ձեռօք իմովք, ՚ի գիշերի առաջի նորա եւ ո՛չ խաբեցայ։ Ո՛չ կամէր մխիթարել անձն իմ,
3 Նեղութեանս օրերին Աստծուն փնտռեցի՝ ձեռքերս գիշերով պարզած նրա առջեւ, եւ չխաբուեցի:
2 Իմ նեղութեանս օրը Տէրը փնտռեցի։Գիշերը տարածուած էր իմ ձեռքս ու չէր թուլնար։Իմ անձս մխիթարուիլ չէր ուզեր։
zohrab-1805▾ eastern-1994▾ western am▾
76:276:3 В день скорби моей ищу Господа; рука моя простерта ночью и не опускается; душа моя отказывается от утешения.
76:3 ἐν εν in ἡμέρᾳ ημερα day θλίψεώς θλιψις pressure μου μου of me; mine τὸν ο the θεὸν θεος God ἐξεζήτησα εκζητεω seek out / thoroughly ταῖς ο the χερσίν χειρ hand μου μου of me; mine νυκτὸς νυξ night ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἠπατήθην απαταω delude; deceive ἀπηνήνατο απαναινομαι counsel; appeal to ἡ ο the ψυχή ψυχη soul μου μου of me; mine
76:3 שָׁ֭מָּה ˈšāmmā שָׁם there שִׁבַּ֣ר šibbˈar שׁבר break רִשְׁפֵי־ rišᵊfê- רֶשֶׁף flame קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow מָגֵ֬ן māḡˈēn מָגֵן shield וְ wᵊ וְ and חֶ֖רֶב ḥˌerev חֶרֶב dagger וּ û וְ and מִלְחָמָ֣ה milḥāmˈā מִלְחָמָה war סֶֽלָה׃ sˈelā סֶלָה sela
76:3. in die tribulationis meae Dominum requisivi manus mea nocte extenditur et non quiescit noluit consolari anima meaIn the days of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived. My soul refused to be comforted:
2. In the day of my trouble I sought the Lord: my hand was stretched out in the night, and slacked not; my soul refused to be comforted.
76:3. In that place, he has broken the powers of the bows, the shield, the sword, and the battle.
76:3. There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted:

76:3 В день скорби моей ищу Господа; рука моя простерта ночью и не опускается; душа моя отказывается от утешения.
76:3
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεώς θλιψις pressure
μου μου of me; mine
τὸν ο the
θεὸν θεος God
ἐξεζήτησα εκζητεω seek out / thoroughly
ταῖς ο the
χερσίν χειρ hand
μου μου of me; mine
νυκτὸς νυξ night
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἠπατήθην απαταω delude; deceive
ἀπηνήνατο απαναινομαι counsel; appeal to
ο the
ψυχή ψυχη soul
μου μου of me; mine
76:3
שָׁ֭מָּה ˈšāmmā שָׁם there
שִׁבַּ֣ר šibbˈar שׁבר break
רִשְׁפֵי־ rišᵊfê- רֶשֶׁף flame
קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow
מָגֵ֬ן māḡˈēn מָגֵן shield
וְ wᵊ וְ and
חֶ֖רֶב ḥˌerev חֶרֶב dagger
וּ û וְ and
מִלְחָמָ֣ה milḥāmˈā מִלְחָמָה war
סֶֽלָה׃ sˈelā סֶלָה sela
76:3. in die tribulationis meae Dominum requisivi manus mea nocte extenditur et non quiescit noluit consolari anima mea
In the days of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived. My soul refused to be comforted:
2. In the day of my trouble I sought the Lord: my hand was stretched out in the night, and slacked not; my soul refused to be comforted.
76:3. In that place, he has broken the powers of the bows, the shield, the sword, and the battle.
76:3. There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Рука моя простерта ночью, и не опускается" - молитвенное положение с воздеванием рук к Богу. Эта молитва постоянна ("рука не опускается"). - "Душа моя отказывается от утешения" означает, что автор или подавлен настолько горем, что ничто не может оторвать его внимания в другою сторону, или что автор, при самом внимательном наблюдении хода событий, нигде не видит ничего отрадного, никакого проблеска на лучшее будущее (сл. 11: ст.).
Adam Clarke: Commentary on the Bible - 1831
77:3: My spirit was overwhelmed - As the verb is in the hithpaeI conjugation, the word must mean my spirit was overpowered in itself. It purposed to involve itself in this calamity. I felt exquisitely for my poor suffering countrymen.
"The generous mind is not confined at home;
It spreads itself abroad through all the public,
And feels for every member of the land."
Albert Barnes: Notes on the Bible - 1834
77:3: I remembered God - That is, I thought on God; I thought on his character, his government, and his dealings; I thought on the mysteries - the incomprehensible things - the apparently unequal, unjust, and partial doings - of his administration. It is evident from the whole tenor of the psalm that these were the things which occupied his attention. He dwelt on them until his whole soul became sad; until his spirit became so overwhelmed that he could not find words in which to utter his thoughts.
And was troubled - The Septuagint renders this, εὐφράνθην euphranthē n - I was rejoiced or delighted. So the Vulgate. Luther renders it, "When I am troubled, then I think on God." Our translation, however, has probably given the true idea; and in that has expressed
(a) what often occurs in the case of even a good man - that by dwelling on the dark and incomprehensible things of the divine administration, the soul becomes sad and troubled to an extent bordering on murmuring, complaint, and rebellion; and may also serve to illustrate
(b) what often happens in the mind of a sinner - that he delights to dwell on these things in the divine administration:
(1) as most in accordance with what he desires to think about God, or with the views which he wishes to cherish of him; and
(2) as justifying himself in his rebellion against God, and his refusal to submit to him - for if God is unjust, partial, and severe, the sinner is right; such a Being would be unworthy of trust and confidence; he ought to be opposed, and his claims ought to be resisted.
I complained - Or rather, I "mused" or "meditated." The word used here does not necessarily mean to complain. It is sometimes used in that sense, but its proper and common signification is to meditate. See Psa 119:15, Psa 119:23, Psa 119:27, Psa 119:48, Psa 119:78, Psa 119:148.
And my spirit was overwhelmed - With the result of my own reflections. That is, I was amazed or confounded by the thoughts that came in upon me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:3: I remembered: Job 6:4, Job 23:15, Job 23:16, Job 31:23; Jer 17:17
I complained: Psa. 88:3-18, 102:3-28; Job 7:11; Lam 3:17, Lam 3:39
spirit: Psa 55:4, Psa 55:5, Psa 61:2, Psa 142:2, Psa 142:3, Psa 143:4, Psa 143:5
Geneva 1599
77:3 I remembered God, and was (b) troubled: I complained, and my spirit was overwhelmed. Selah.
(b) He shows that we must patiently abide though God does not deliver us from our troubles at the first cry.
John Gill
77:3 I remembered God, and was troubled,.... Either the mercy, grace, and goodness of God, as Jarchi; how ungrateful he had been to him, how sadly he had requited him, how unthankful and unholy he was, notwithstanding so much kindness; and when he called this to mind it troubled him; or when he remembered the grace and goodness of God to him in time past, and how it was with him now, that it was not with him as then; this gave him uneasiness, and set him a praying and crying, that it might be with him as heretofore, Job 29:2, or rather he remembered the greatness and majesty of God, his power and his justice, his purity and holiness, and himself as a worm, a poor weak creature, sinful dust and ashes, not able to stand before him; he considered him not as his father and friend, but as an angry Judge, incensed against him, and demanding satisfaction of him:
I complained; of sin and sorrow, of affliction and distress: or "I prayed", or "meditated" (l); he thought on his case, and prayed over it, and poured out his complaint unto God, yet found no relief:
and my spirit was overwhelmed; covered with grief and sorrow, pressed down with affliction, ready to sink and faint under it:
Selah: See Gill on Ps 3:2.
(l) "meditabor", Montanus, Junius & Tremellius, Gejerus; "meditabor", Musculus, Piscator, Cocceius.
John Wesley
77:3 Troubled - Yea, the thoughts of God were now a matter of trouble, because he was angry with me. Overwhelmed - So far was I from finding relief.
Robert Jamieson, A. R. Fausset and David Brown
77:3 His sad state contrasted with former joys.
was troubled--literally, "violently agitated," or disquieted (Ps 39:6; Ps 41:5).
my spirit was overwhelmed--or, "fainted" (Ps 107:5; Jon 2:7).
76:476:4: յիշեցի զԱստուած եւ ուրախ եղէ. հոգայի եւ նուաղէ՛ր յիս հոգի իմ[7165]։ Հանգիստ։[7165] Ոմանք.Եւ նուաղեաց յիս հոգի իմ։
4 Հոգիս չէր ուզում մխիթարուել: Յիշեցի Աստծուն եւ ուրախացայ, իսկ երբ հառաչում էի, նուաղում էր հոգիս իմ մէջ: Հանգիստ:
3 Աստուած յիշեցի ու անհանգիստ եղայ։Խորհեցայ ու իմ հոգիս նուաղեցաւ։ (Սէլա։)
յիշեցի զԱստուած եւ [481]ուրախ եղէ``. հոգայի եւ նուաղէր յիս հոգի իմ: Հանգիստ:

76:4: յիշեցի զԱստուած եւ ուրախ եղէ. հոգայի եւ նուաղէ՛ր յիս հոգի իմ[7165]։ Հանգիստ։
[7165] Ոմանք.Եւ նուաղեաց յիս հոգի իմ։
4 Հոգիս չէր ուզում մխիթարուել: Յիշեցի Աստծուն եւ ուրախացայ, իսկ երբ հառաչում էի, նուաղում էր հոգիս իմ մէջ: Հանգիստ:
3 Աստուած յիշեցի ու անհանգիստ եղայ։Խորհեցայ ու իմ հոգիս նուաղեցաւ։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
76:376:4 Вспоминаю о Боге и трепещу; помышляю, и изнемогает дух мой.
76:4 ἐμνήσθην μναομαι remember; mindful τοῦ ο the θεοῦ θεος God καὶ και and; even εὐφράνθην ευφραινω celebrate; cheer ἠδολέσχησα αδολεσχεω and; even ὠλιγοψύχησεν ολιγοψυχεω the πνεῦμά πνευμα spirit; wind μου μου of me; mine διάψαλμα διαψαλμα interlude; rest
76:4 נָ֭אֹור ˈnāʔôr אור be light אַתָּ֥ה ʔattˌā אַתָּה you אַדִּ֗יר ʔaddˈîr אַדִּיר mighty מֵֽ mˈē מִן from הַרְרֵי־ harrê- הַר mountain טָֽרֶף׃ ṭˈāref טֶרֶף prey
76:4. recordans Dei conturbabar loquebar in memet ipso et deficiebat spiritus meus semperI remembered God, and was delighted, and was exercised, and my spirit swooned away.
3. I remember God, and am disquieted: I complain, and my spirit is overwhelmed.
76:4. You illuminate wondrously from the mountains of eternity.
76:4. Thou [art] more glorious [and] excellent than the mountains of prey.
I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah:

76:4 Вспоминаю о Боге и трепещу; помышляю, и изнемогает дух мой.
76:4
ἐμνήσθην μναομαι remember; mindful
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εὐφράνθην ευφραινω celebrate; cheer
ἠδολέσχησα αδολεσχεω and; even
ὠλιγοψύχησεν ολιγοψυχεω the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
διάψαλμα διαψαλμα interlude; rest
76:4
נָ֭אֹור ˈnāʔôr אור be light
אַתָּ֥ה ʔattˌā אַתָּה you
אַדִּ֗יר ʔaddˈîr אַדִּיר mighty
מֵֽ mˈē מִן from
הַרְרֵי־ harrê- הַר mountain
טָֽרֶף׃ ṭˈāref טֶרֶף prey
76:4. recordans Dei conturbabar loquebar in memet ipso et deficiebat spiritus meus semper
I remembered God, and was delighted, and was exercised, and my spirit swooned away.
3. I remember God, and am disquieted: I complain, and my spirit is overwhelmed.
76:4. You illuminate wondrously from the mountains of eternity.
76:4. Thou [art] more glorious [and] excellent than the mountains of prey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:4: Thou holdest mine eyes waking - Literally, thou keepest the watches of mine eyes - my grief is so great that I cannot sleep.
I am so troubled that I cannot speak - This shows an increase of sorrow and anguish. At first he felt his misery, and called aloud. He receives more light, sees and feels his deep wretchedness, and then his words are swallowed by excessive distress. His woes are too big for utterance. "Small troubles are loquacious; the great are dumb." Curae leves loquuntur; ingentes stupent.
Albert Barnes: Notes on the Bible - 1834
77:4: Thou holdest mine eyes waking - literally, "Thou holdest the watchings of my eyes." Gesenius (Lexicon) translates the Hebrew word rendered "waking," "eyelids." Probably that is the true idea. The eyelids are the watchers or guardians of the eyes. In danger, and in sleep, they close. Here the idea is, that God held them so that they did not close. He overcame the natural tendency of the eye to shut. In other words, the psalmist was kept awake; he could not sleep. This he traces to God. The idea is, that God so kept himself before his mind - that such ideas occurred to him in regard to God - that he could not sleep.
I am so troubled - With sad and dark views of God; so troubled in endeavoring to understand his character and doings; in explaining his acts; in painful ideas that suggest themselves in regard to his justice, his goodness, his mercy.
That I cannot speak - I am struck dumb. I know not what to say. I cannot find "anything" to say. He must have a heart singularly and happily free by nature from scepticism, or must have reflected little on the divine administration, who has not had thoughts pass through his mind like these. As the psalmist was a good man, a pious man, it is of importance to remark, in view of his experience, that such reflections occur not only to the minds of bad people - of the profane - of sceptics - of infidel philosophers, but they come unbidden into the minds of good people, and often in a form which they cannot calm down. He who has never had such thoughts, happy as he may and should deem himself that he has not had them, has never known some of the deepest stirrings and workings of the human soul on the subject of religion, and is little qualified to sympathize with a spirit torn, crushed, agitated, as was that of the psalmist on these questions, or as Augustine and thousands of others have been in after-times. But let not a man conclude, because he has these thoughts, that therefore he cannot be a friend of God - a converted man. The wicked man invites them, cherishes them, and rejoices that he can find what seem to him to be reasons for indulging in such thoughts against God; the good man is pained; struggles against them: endearours to banish them from his soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:4: holdest: Psa 6:6; Est 6:1; Job 7:13-15
I am: Job 2:13, Job 6:3
Carl Friedrich Keil and Franz Delitzsch
77:4
He calls his eyelids the "guards of my eyes." He who holds these so that they remain open when they want to shut together for sleep, is God; for his looking up to Him keeps the poet awake in spite of all overstraining of his powers. Hupfeld and others render thus: "Thou hast held, i.e., caused to last, the night-watches of mine eyes," - which is affected in thought and expression. The preterites state what has been hitherto and has not yet come to a close. He still endures, as formerly, such thumps and blows within him, as though he lay upon an anvil (פּעם), and his voice fails him. Then silent soliloquy takes the place of audible prayer; he throws himself back in thought to the days of old (Ps 143:5), the years of past periods (Is 51:9), which were so rich in the proofs of the power and loving-kindness of the God who was then manifest, but is now hidden. He remembers the happier past of his people and his own, inasmuch as he now in the night purposely calls back to himself in his mind the time when joyful thankfulness impelled him to the song of praise accompanied by the music of the harp (בּלּילה belongs according to the accents to the verb, not to נגינתי, although that construction certainly is strongly commended by parallel passages like Ps 16:7; Ps 42:9; Ps 92:3, cf. Job 35:10), in place of which, crying and sighing and gloomy silence have now entered. He gives himself up to musing "with his heart," i.e., in the retirement of his inmost nature, inasmuch as he allows his thoughts incessantly to hover to and fro between the present and the former days, and in consequence of this (fut. consec. as in Ps 42:6) his spirit betakes itself to scrupulizing (what the lxx reproduces with σκάλλειν, Aquila with σκαλεύειν) - his conflict of temptation grows fiercer. Now follow the two doubting questions of the tempted one: he asks in different applications, Ps 77:8-10 (cf. Ps 85:6), whether it is then all at an end with God's loving-kindness and promise, at the same time saying to himself, that this nevertheless is at variance with the unchangeableness of His nature (Mal 3:6) and the inviolability of His covenant. אפס (only occurring as a 3. praet.) alternates with גּמר (Ps 12:2). חנּות is an infinitive construct formed after the manner of the Lamed He verbs, which, however, does also occur as infinitive absolute (שׁמּות, Ezek 36:3, cf. on Ps 17:3); Gesenius and Olshausen (who doubts this infinitive form, 245, f) explain it, as do Aben-Ezra and Kimchi, as the plural of a substantive חנּה, but in the passage cited from Ezekiel (vid., Hitzig) such a substantival plural is syntactically impossible. קפץ רחמים is to draw together or contract and draw back one's compassion, so that it does not manifest itself outwardly, just as he who will not give shuts (יקפּץ) his hand (Deut 15:7; cf. supra, Ps 17:10).
Geneva 1599
77:4 Thou holdest mine eyes (c) waking: I am so troubled that I cannot speak.
(c) Meaning that his sorrows were as watchmen that kept his eyes from sleeping.
John Gill
77:4 Thou holdest mine eyes waking,.... Or, "the watches", or rather "keepers of the eyes" (m); the eyebrows, which protect the eyes; these were held, so that he could not shut them, and get any sleep; so R. Moses Haccohen interprets the words, as Jarchi observes; and so the Targum,
"thou holdest the brows of my eyes;''
a person in trouble, when he can get some sleep, it interrupts his sorrow, weakens it at least, if it does not put a stop to it; wherefore it is a great mercy to have sleep, and that refreshing, Ps 127:1, but to have this denied, and to have wearisome nights, and be in continual tossing to and fro, is very distressing:
I am so troubled that I cannot speak; his spirits were so sunk with weariness, and want of sleep in the night, that he could not speak in the morning; or his heart was so full with sorrow, that he could not utter himself; or it was so great that he could not express it; or his thoughts were such that he dared not declare them; or he was so straitened and shut up in himself that he could not go on speaking unto God in prayer.
(m) "vigilias", Pagninus, Montanus, Vatablus, Tigurine version; "palpebras oculorum meorum", Musculus, Cocceius; "palpebras quasi custodias oculorum", Michaelis.
John Wesley
77:4 Waking - By continual grief.
Robert Jamieson, A. R. Fausset and David Brown
77:4 holdest . . . waking--or, "fast," that I cannot sleep. Thus he is led to express his anxious feelings in several earnest questions indicative of impatient sorrow.
76:576:5: Ժամանեցին պահուց աչք իմ, խռովեցայ եւ ո՛չ խօսեցայ.
5 Աչքերն իմ բաց մնացին գիշերուայ պահին, խռովուեցի ու չխօսեցի:
4 Իմ աչքերս արթուն պահեցիր, Խռովեցայ ու չկրցայ խօսիլ։
Ժամանեցին պահուց աչք իմ, խռովեցայ եւ ոչ խօսեցայ:

76:5: Ժամանեցին պահուց աչք իմ, խռովեցայ եւ ո՛չ խօսեցայ.
5 Աչքերն իմ բաց մնացին գիշերուայ պահին, խռովուեցի ու չխօսեցի:
4 Իմ աչքերս արթուն պահեցիր, Խռովեցայ ու չկրցայ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
76:476:5 Ты не даешь мне сомкнуть очей моих; я потрясен и не могу говорить.
76:5 προκατελάβοντο προκαταλαμβανω prison; watch οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐταράχθην ταρασσω stir up; trouble καὶ και and; even οὐκ ου not ἐλάλησα λαλεω talk; speak
76:5 אֶשְׁתֹּולְל֨וּ׀ ʔeštôlᵊlˌû שׁלל plunder אַבִּ֣ירֵי ʔabbˈîrê אַבִּיר strong לֵ֭ב ˈlēv לֵב heart נָמ֣וּ nāmˈû נום slumber שְׁנָתָ֑ם šᵊnāṯˈām שֵׁנָה sleep וְ wᵊ וְ and לֹא־ lō- לֹא not מָצְא֖וּ māṣᵊʔˌû מצא find כָל־ ḵol- כֹּל whole אַנְשֵׁי־ ʔanšê- אִישׁ man חַ֣יִל ḥˈayil חַיִל power יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
76:5. prohibebam suspectum oculorum meorum stupebam et non loquebarMy eyes prevented the watches: I was troubled, and I spoke not.
4. Thou holdest mine eyes watching: I am so troubled that I cannot speak.
76:5. All the foolish of heart have been disturbed. They have slept their sleep, and all the men of riches have found nothing in their hands.
76:5. The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
Thou holdest mine eyes waking: I am so troubled that I cannot speak:

76:5 Ты не даешь мне сомкнуть очей моих; я потрясен и не могу говорить.
76:5
προκατελάβοντο προκαταλαμβανω prison; watch
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐταράχθην ταρασσω stir up; trouble
καὶ και and; even
οὐκ ου not
ἐλάλησα λαλεω talk; speak
76:5
אֶשְׁתֹּולְל֨וּ׀ ʔeštôlᵊlˌû שׁלל plunder
אַבִּ֣ירֵי ʔabbˈîrê אַבִּיר strong
לֵ֭ב ˈlēv לֵב heart
נָמ֣וּ nāmˈû נום slumber
שְׁנָתָ֑ם šᵊnāṯˈām שֵׁנָה sleep
וְ wᵊ וְ and
לֹא־ lō- לֹא not
מָצְא֖וּ māṣᵊʔˌû מצא find
כָל־ ḵol- כֹּל whole
אַנְשֵׁי־ ʔanšê- אִישׁ man
חַ֣יִל ḥˈayil חַיִל power
יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand
76:5. prohibebam suspectum oculorum meorum stupebam et non loquebar
My eyes prevented the watches: I was troubled, and I spoke not.
4. Thou holdest mine eyes watching: I am so troubled that I cannot speak.
76:5. All the foolish of heart have been disturbed. They have slept their sleep, and all the men of riches have found nothing in their hands.
76:5. The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
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Adam Clarke: Commentary on the Bible - 1831
77:5: I have considered the days of old - חשבתי chishshabti, I have counted up; I have reckoned up the various dispensations of thy mercy in behalf of the distressed, marked down in the history of our fathers.
Albert Barnes: Notes on the Bible - 1834
77:5: I have considered the days of old - Rather, "I do consider;" that is, "I think upon." This refers to his resolution in his perplexity and trouble; the method to which he resorted in examining the subject, and in endeavoring to allay his troubles. He resolved to look at the past. He asked what was the evidence which was furnished on the subject by the former dealings of God with himself and with mankind; what could be learned from those dealings in regard to the great and difficult questions which now so perplexed his mind.
The years of ancient times - The records and remembrances of past ages. What is the testimony which the history of the world bears on this subject? Does it prove that God is worthy of confidence or not? Does it or does it not authorize and justify these painful thoughts which pass through the mind?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:5: Psa 74:12-18, Psa 143:5; Deu 32:7; Isa 51:9, Isa 63:9-15; Mic 7:14, Mic 7:15
John Gill
77:5 I have considered the days of old,.... Either the former part of his life, the various occurrences of it, how it had been with him in time past, what experience he had had of the divine goodness; so the Syriac version renders it, "I have considered my days of old"; or the preceding age, and what has happened in that, which his ancestors had acquainted him with; or rather many ages past, from the days of Adam to the then present time; at least it may include the Israelites coming out of Egypt, their passage through the Red sea and wilderness, the times of the judges, and what befell them in their days, and how they were delivered out of their troubles; as appears from the latter part of the psalm, and with which agrees the following clause:
the years of ancient times; or, "of ages" (n); of times long ago past; it is very useful to read the history of the Bible, with respect to ancient times, and so the ecclesiastical history of ages past, and observe the faith and dependence of the Lord's people upon him, and their deliverance out of trouble by him; which may be a means of strengthening faith in him, and of relief under present trials; but frequently the goodness of former times is only observed as an aggravation of the badness of the present ones, and of trouble in them; see Eccles 7:10, the Targum interprets the whole of happy days and times, paraphrasing it thus,
"I have mentioned the good days which were of old, the good years which were of ages past.''
(n) "annos seculorum", Pagninus, Montanus, Musculus, Piscator, Cocceius, Gejerus.
John Wesley
77:5 The days - The mighty works of God in former times.
76:676:6: խորհեցայ զաւուրսն զառաջինս եւ զամս յաւիտենից յիշեցի։
6 Խորհեցի հին օրերի մասին, եւ վաղնջական տարիները յիշեցի:
5 Միտքս բերի նախկին օրերը, Հին ժամանակներուն տարիները։
Խորհեցայ զաւուրսն զառաջինս, եւ զամս [482]յաւիտենից յիշեցի:

76:6: խորհեցայ զաւուրսն զառաջինս եւ զամս յաւիտենից յիշեցի։
6 Խորհեցի հին օրերի մասին, եւ վաղնջական տարիները յիշեցի:
5 Միտքս բերի նախկին օրերը, Հին ժամանակներուն տարիները։
zohrab-1805▾ eastern-1994▾ western am▾
76:576:6 Размышляю о днях древних, о летах веков {минувших};
76:6 διελογισάμην διαλογιζομαι reason; argue ἡμέρας ημερα day ἀρχαίας αρχαιος original; ancient καὶ και and; even ἔτη ετος year αἰώνια αιωνιος eternal; of ages ἐμνήσθην μναομαι remember; mindful καὶ και and; even ἐμελέτησα μελεταω concerned with
76:6 מִ֭ ˈmi מִן from גַּעֲרָ֣תְךָ ggaʕᵃrˈāṯᵊḵā גְּעָרָה rebuke אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob נִ֝רְדָּ֗ם ˈnirdˈām רדם sleep וְ wᵊ וְ and רֶ֣כֶב rˈeḵev רֶכֶב chariot וָ wā וְ and סֽוּס׃ sˈûs סוּס horse
76:6. recogitabam dies antiquos annos pristinosI thought upon the days of old: and I had in my mind the eternal years.
5. I have considered the days of old, the years of ancient times.
76:6. At your rebuke, O God of Jacob, those who were mounted on horseback have fallen asleep.
76:6. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
I have considered the days of old, the years of ancient times:

76:6 Размышляю о днях древних, о летах веков {минувших};
76:6
διελογισάμην διαλογιζομαι reason; argue
ἡμέρας ημερα day
ἀρχαίας αρχαιος original; ancient
καὶ και and; even
ἔτη ετος year
αἰώνια αιωνιος eternal; of ages
ἐμνήσθην μναομαι remember; mindful
καὶ και and; even
ἐμελέτησα μελεταω concerned with
76:6
מִ֭ ˈmi מִן from
גַּעֲרָ֣תְךָ ggaʕᵃrˈāṯᵊḵā גְּעָרָה rebuke
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
נִ֝רְדָּ֗ם ˈnirdˈām רדם sleep
וְ wᵊ וְ and
רֶ֣כֶב rˈeḵev רֶכֶב chariot
וָ וְ and
סֽוּס׃ sˈûs סוּס horse
76:6. recogitabam dies antiquos annos pristinos
I thought upon the days of old: and I had in my mind the eternal years.
5. I have considered the days of old, the years of ancient times.
76:6. At your rebuke, O God of Jacob, those who were mounted on horseback have fallen asleep.
76:6. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:6: I call to remembrance my song in the night - I do not think that נגינתי neginathi means my song. We know that נגינת neginath signifies some stringed musical instrument that was struck with a plectrum, but here it possibly might be applied to the Psalm that was played on it. But it appears to me rather that the psalmist here speaks of the circumstances of composing the short ode contained in the seventh, eighth, and ninth verses; which it is probable he sung to his harp as a kind of dirge, if indeed he had a harp in that distressful captivity.
My spirit made diligent search - The verb חפש chaphas signifies such an investigation as a man makes who is obliged to strip himself in order to do it; or, to lift up coverings, to search fold by fold, or in our phrase, to leave no stone unturned. The Vulgate translates: "Et scopebam spiritum meum." As scopebam is no pure Latin word, it may probably be taken from the Greek σκοπεω scopeo, "to look about, to consider attentively." It is however used by no author but St. Jerome; and by him only here and in Isa 14:23 : And I will sweep it with the besom of destruction; scopabo eam in scopa terens. Hence we see that he has formed a verb from a noun scope, a sweeping brush or besom; and this sense my old Psalter follows in this place, translating the passage thus: And I sweped my gast: which is thus paraphrased: "And swa I sweped my gaste, (I swept my soul), that is, I purged it of all fylth."
Albert Barnes: Notes on the Bible - 1834
77:6: I call to remembrance my song in the night - Compare Job 35:10, note; Psa 42:8, note. The word here rendered "song" - נגינה negı̂ ynâ h - means properly the music of stringed instruments, Lam 5:14; Isa 38:20; then, a stringed instrument. It is the word which we have so often in the titles to the psalms (Psa 4:1-8; Psa 6:1-10; Psa 54:1-7; Ps. 55; Psa 67:1-7; Psa 76:1-12); and it is used here in the sense of song or psalm. The idea is, that there had been times in his life when, even in darkness and sorrow, he could sing; when he could find things for which to praise God; when he could find something that would cheer him; when he could take some bright views of God adapted to calm down his feelings, and to give peace to his soul. He recalls those times and scenes to his remembrance, with a desire to have those cheerful impressions renewed; and he asks himself what it was which then comforted and sustained him. He endeavors to bring those things back again, for if he found comfort then, he thinks that he might find comfort from the same considerations now.
I commune with mine own heart - I think over the matter. See the notes at Psa 4:4.
And my spirit made diligent search - In reference
(a) to the grounds of my former support and comfort; and
(b) in reference to the whole matter as it lies before me now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:6: my song: Psa 42:8; Job 35:10; Hab 3:17, Hab 3:18; Jon 1:2; Act 16:25
commune: Psa 4:4; Ecc 1:16
and: Psa 139:23, Psa 139:24; Job 10:2; Lam 3:40; Co1 11:28-32
Geneva 1599
77:6 I call to remembrance my (d) song in the night: I commune with mine own heart: and my spirit made (e) diligent search.
(d) Of thanksgiving, which I was accustomed to sing in my prosperity.
(e) Both the reasons why I was chastened, and when my sorrows would end.
John Gill
77:6 I call to remembrance my song in the night,.... What had been an occasion of praising the Lord with a song, and which he had sung in the night seasons, when he was at leisure, his thoughts free, and he retired from company; or it now being night with him, he endeavoured to recollect what had been matter of praise and thankfulness to him, and tried to sing one of those songs now, in order to remove his melancholy thoughts and fears, but all to no purpose:
I commune with mine own heart; or "meditate" (o) with it; looked into his own heart, put questions to it, and conversed with himself, in order to find out the reason of the present dispensation:
and my spirit made diligent search; into the causes of his troubles, and ways and means of deliverance out of them, and what would be the issue and consequence of them; the result of all which was as follows.
(o) "meditabor", Montanus; meditatus sum, V. L. "meditor", Junius & Tremellius; "meditabar", Piscator, Cocceius.
John Wesley
77:6 My song - The mercies of God vouchsafed to me, and to his people, which have obliged me to sing his praises, not only in the day, but also by night.
76:776:7: Խօսեցայ ՚ի գիշերի ընդ սրտի իմում, հոգայի՝ եւ տառապէր յիս հոգի իմ։
7 Գիշերը սրտիս հետ խօսեցի, հառաչելիս տառապում էր հոգիս իմ մէջ:
6 Գիշերուան մէջ կը յիշեմ իմ երգս, Իմ սրտիս հետ կը խօսիմ Ու իմ հոգիս ալ կը քննեմ։
Խօսեցայ ի գիշերի ընդ սրտի իմում, հոգայի եւ տառապէր յիս`` հոգի իմ:

76:7: Խօսեցայ ՚ի գիշերի ընդ սրտի իմում, հոգայի՝ եւ տառապէր յիս հոգի իմ։
7 Գիշերը սրտիս հետ խօսեցի, հառաչելիս տառապում էր հոգիս իմ մէջ:
6 Գիշերուան մէջ կը յիշեմ իմ երգս, Իմ սրտիս հետ կը խօսիմ Ու իմ հոգիս ալ կը քննեմ։
zohrab-1805▾ eastern-1994▾ western am▾
76:676:7 припоминаю песни мои в ночи, беседую с сердцем моим, и дух мой испытывает:
76:7 νυκτὸς νυξ night μετὰ μετα with; amid τῆς ο the καρδίας καρδια heart μου μου of me; mine ἠδολέσχουν αδολεσχεω and; even ἔσκαλλεν σκαλλω the πνεῦμά πνευμα spirit; wind μου μου of me; mine
76:7 אַתָּ֤ה׀ ʔattˈā אַתָּה you נֹ֥ורָא nˌôrā ירא fear אַ֗תָּה ʔˈattā אַתָּה you וּ û וְ and מִֽי־ mˈî- מִי who יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand לְ lᵊ לְ to פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face מֵ mē מִן from אָ֥ז ʔˌāz אָז then אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
76:7. recordabar psalmorum meorum in nocte cum corde meo loquebar et scobebam spiritum meumAnd I meditated in the night with my own heart: and I was exercised and I swept my spirit.
6. I call to remembrance my song in the night: I commune with mine own heart; and my spirit made diligent search.
76:7. You are terrible, and so, who can withstand you? From thence is your wrath.
76:7. Thou, [even] thou, [art] to be feared: and who may stand in thy sight when once thou art angry?
I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search:

76:7 припоминаю песни мои в ночи, беседую с сердцем моим, и дух мой испытывает:
76:7
νυκτὸς νυξ night
μετὰ μετα with; amid
τῆς ο the
καρδίας καρδια heart
μου μου of me; mine
ἠδολέσχουν αδολεσχεω and; even
ἔσκαλλεν σκαλλω the
πνεῦμά πνευμα spirit; wind
μου μου of me; mine
76:7
אַתָּ֤ה׀ ʔattˈā אַתָּה you
נֹ֥ורָא nˌôrā ירא fear
אַ֗תָּה ʔˈattā אַתָּה you
וּ û וְ and
מִֽי־ mˈî- מִי who
יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
מֵ מִן from
אָ֥ז ʔˌāz אָז then
אַפֶּֽךָ׃ ʔappˈeḵā אַף nose
76:7. recordabar psalmorum meorum in nocte cum corde meo loquebar et scobebam spiritum meum
And I meditated in the night with my own heart: and I was exercised and I swept my spirit.
6. I call to remembrance my song in the night: I commune with mine own heart; and my spirit made diligent search.
76:7. You are terrible, and so, who can withstand you? From thence is your wrath.
76:7. Thou, [even] thou, [art] to be feared: and who may stand in thy sight when once thou art angry?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. "Дух мой испытывает" - исследует все, что совершается, и на основании этого старается предугадать ход событий.
Adam Clarke: Commentary on the Bible - 1831
77:7: Will the Lord cast off for ever? - Will there be no end to this captivity? Has he not said, "Turn, ye backsliders; for I am married unto you: I will heal your backsliding, and love you freely." Will he then be favorable no more? Thus the psalmist pleads and reasons with his Maker.
Albert Barnes: Notes on the Bible - 1834
77:7: Will the Lord cast off for ever? - This was the subject, and the substance, of his inquiry: whether it was a fair and just conclusion that God would show no mercy; would never be gracious again. Evidently the thought passed through his mind that this seemed to be the character of God; that things looked as if this were so; that it was difficult, if not impossible, to understand the divine dealings otherwise; and he asks whether this was a fair conclusion; whether he must be constrained to believe that this was so.
And will he be favorable no more? - Will he no more show favor to people? Will he pardon and save no more of the race of mankind?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:7: the Lord: Psa 13:1, Psa 13:2, Psa 37:24, Psa 74:1, Psa 89:38, Psa 89:46; Jer 23:24-26; Lam 3:31, Lam 3:32; Rom 11:1, Rom 11:2
and will: Psa 79:5, Psa 85:1, Psa 85:5
John Gill
77:7 Will the Lord cast off for ever?.... The Syriac version of this, and the two following verses, is not by way of interrogation, but affirmation: "the Lord hath forgotten me for ever, nor will he", &c. and so expresses the language of unbelief; but the Arabic version, in connection with the last words, with which it begins this verse, is, "and I weighed in my spirit whether the Lord", &c. and so makes it a subject of inquiry, and at most of questioning or doubting. The Targum, different from either, begins this and each of the verses thus, "is it possible that the Lord", &c. suggesting that it was not possible that he should do this and the other, and so speaks the language of faith. Unbelief in the psalmist said, the Lord will cast "me", or "his people", off, for either or both may be understood; which so appears when God hides his face, or does not immediately arise to help; or suffers the enemy to prevail, and difficulties and discouragements to obtain and continue; but Faith says, he will not cast off his people, whom he foreknew, from having a share in his affections, from being interested in his covenant, from his sight, and being the objects of his care, from enjoying the privileges of his house and family, or so as to perish eternally:
and will he be favourable no more? or bear good will, show kindness, be propitious, graciously accept, as the word (p) signifies; this question supposes that he had been favourable, and bore a good will, as the gracious purposes and kind intentions of his heart, the well stored covenant of his grace, and the mission of his Son to be a Saviour, show; that he has been propitious through the propitiatory sacrifice of Christ, and has accepted of the persons and services of his people, and indulged them with near communion with himself; but that now he is not, he having withdrawn the sense of his love, and the communications of his divine favours; and Unbelief says he will be so no more, and adds, I am cut off from before his eyes, and am as the slain, that are remembered no more; and shall go softly all my years, in the bitterness of my soul; but Faith says, he will be favourable again; that joy will come in the morning; that the Lord will hear, and be a light unto the souls of his people, though in darkness; and will bring to the light, and cause to behold his righteousness.
(p) "acceptos habere", Cocceius, so Ainsworth; "propitius et gratiosus esse", Michaelis.
John Wesley
77:7 Cut off - His peculiar people.
76:876:8: Միթէ յաւիտենից մերժեսցէ՞ զիս Տէր, եւ ո՞չ եւս յաւելուցու ՚ի հաճել եւ եւս։
8 Միթէ յաւէտ մերժելո՞ւ է Տէրն ինձ, եւ այլեւս չի՞ շարունակելու բարեհաճ լինել:
7 «Արդեօք Տէրը յաւիտեան պիտի մերժէ՞ Ու ալ բնաւ պիտի չհաճի՞։
Միթէ յաւիտենից մերժեսցէ՞ զիս Տէր, եւ ո՞չ եւս յաւելուցու ի հաճել եւ եւս:

76:8: Միթէ յաւիտենից մերժեսցէ՞ զիս Տէր, եւ ո՞չ եւս յաւելուցու ՚ի հաճել եւ եւս։
8 Միթէ յաւէտ մերժելո՞ւ է Տէրն ինձ, եւ այլեւս չի՞ շարունակելու բարեհաճ լինել:
7 «Արդեօք Տէրը յաւիտեան պիտի մերժէ՞ Ու ալ բնաւ պիտի չհաճի՞։
zohrab-1805▾ eastern-1994▾ western am▾
76:776:8 неужели навсегда отринул Господь, и не будет более благоволить?
76:8 μὴ μη not εἰς εις into; for τοὺς ο the αἰῶνας αιων age; -ever ἀπώσεται απωθεω thrust away; reject κύριος κυριος lord; master καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue τοῦ ο the εὐδοκῆσαι ευδοκεω satisfied ἔτι ετι yet; still
76:8 מִ֭ ˈmi מִן from שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens הִשְׁמַ֣עְתָּ hišmˈaʕtā שׁמע hear דִּ֑ין dˈîn דִּין claim אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth יָֽרְאָ֣ה yˈārᵊʔˈā ירא fear וְ wᵊ וְ and שָׁקָֽטָה׃ šāqˈāṭā שׁקט be at peace
76:8. ergone in aeternum proiciet Dominus et non repropitiabitur ultraWill God then cast off for ever? or will he never be more favourable again?
7. Will the Lord cast off for ever? and will he be favourable no more?
76:8. You have caused judgment to be heard from heaven. The earth trembled and was quieted,
76:8. Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
Will the Lord cast off for ever? and will he be favourable no more:

76:8 неужели навсегда отринул Господь, и не будет более благоволить?
76:8
μὴ μη not
εἰς εις into; for
τοὺς ο the
αἰῶνας αιων age; -ever
ἀπώσεται απωθεω thrust away; reject
κύριος κυριος lord; master
καὶ και and; even
οὐ ου not
προσθήσει προστιθημι add; continue
τοῦ ο the
εὐδοκῆσαι ευδοκεω satisfied
ἔτι ετι yet; still
76:8
מִ֭ ˈmi מִן from
שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens
הִשְׁמַ֣עְתָּ hišmˈaʕtā שׁמע hear
דִּ֑ין dˈîn דִּין claim
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
יָֽרְאָ֣ה yˈārᵊʔˈā ירא fear
וְ wᵊ וְ and
שָׁקָֽטָה׃ šāqˈāṭā שׁקט be at peace
76:8. ergone in aeternum proiciet Dominus et non repropitiabitur ultra
Will God then cast off for ever? or will he never be more favourable again?
7. Will the Lord cast off for ever? and will he be favourable no more?
76:8. You have caused judgment to be heard from heaven. The earth trembled and was quieted,
76:8. Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10. Результат этого пытливого отношения к действительности - самый грустный: он видит полную оставленность Богом еврейского народа. Отсюда возникает недоумение: "неужели навсегда отринул Господь?" "Неужели навсегда... пресеклось слово Его в род и род?" Под "словом" здесь разумеется не откровение Бога народу, так как таковое тогда сообщалось в проповеди пророка Иеремии, но, в согласии с последующим содержанием, перечисляющим факты чудесной помощи Бога своему народу, слово означает вообще Божественное благоволение, Божественную защиту и помощь.
Adam Clarke: Commentary on the Bible - 1831
77:8: For evermore? - לדר ודר ledor vador, "to generation and generation." From race to race. Shall no mercy be shown even to the remotest generation of the children of the offenders?
Albert Barnes: Notes on the Bible - 1834
77:8: Is his mercy clean gone for ever? - The word rendered "clean gone" means to fail; to fail utterly. The idea is, Can it be that the compassion of God has become exhausted - that no more mercy is to be shown to mankind - that henceforth all is to be left to stern and severe justice? What would the world be if this were so! What must be the condition of mankind if mercy were no more to be shown to the race!
Doth his promise fail for evermore? - Margin, as in Hebrew, "to generation and generation." The original Hebrew rendered "promise" means "word;" and the question is, whether it can be that what God has spoken is to be found false. Can we no longer rely on what he has said? All the hopes of mankind depend on that, and if that should fail, all prospect of salvation in regard to our race must be at an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:8: Is his: Isa 27:11; Luk 16:25, Luk 16:26
doth: Num 14:34, Num 23:19; Jer 15:18; Rom 9:6
for evermore: Heb. to generation and generation
Geneva 1599
77:8 Is his (f) mercy clean gone for ever? doth [his] promise fail for evermore?
(f) As if he would say, It is impossible: by which he exhorts himself to patience.
John Gill
77:8 Is his mercy clean gone for ever?.... Or "his grace" (q); and mercy is no other than grace to objects in misery; Unbelief says it is gone, that no more will be shown, and that the treasures of it are exhausted; but Faith says it is not gone, and observes that God is the God of all grace, is rich in mercy, and abundant in goodness; that his Son is full of grace and truth, and so is the covenant; and that though there is an abundance of it given in conversion, and there are continual supplies of it afterwards; yet this grace is still sufficient, and this mercy abundant; salvation is by it, as for millions past, so for millions present and to come; the mercy of God is new every morning, it endures for ever, it is from everlasting to everlasting:
doth his promise fail for evermore? or word (r); his words of consolation, as Kimchi interprets it; the sense may be, will he speak never a word of comfort more? Unbelief says he will not, but Faith says he will; and that though he brings into the wilderness, yet he will speak comfortably there; and as he answered the Angel of the covenant with good and comfortable words, so he orders his ministers to speak, and by them he does speak comfortably to his people: or, in general, the word of the Gospel is meant; which though it may be sometimes scarce and rare, and there may be few preachers of it; yet it lives and abides for ever, it is the everlasting Gospel; or, in particular, the promise or promises of the Gospel: Faith says not one of these shall fail, grounding it upon the ability of God, and his power to perform: and upon his faithfulness, which he will never suffer to fail; and the promises of God are so far from failing for evermore, that they never fail at all; there never was any instance of any; not one of the good things which God has spoken of, from the creation of the world to this present time, have ever failed; the promises are yea and amen in Christ; see Josh 23:14. The Targum interprets it differently of his evil word being fulfilled on every generation.
(q) "gratia ipsius", Cocceius, Gejerus. (r) "eloquim", Pagninus, Montanus; "sermo", Junius & Tremellius, Piscator; "verbum", Vatablus, Gejerus, Michaelis; "oraculum", Tigurine version, Musculus.
76:976:9: Կամ ՚ի սպա՞ռ արգելցէ զողորմութիւն իւր յինէն, կամ կատարեա՞ց զբան իւր ազգէ մինչեւ յազգ։
9 Կամ ընդմի՞շտ զրկելու է ինձ իր ողորմութիւնից, եւ դադարեցնելո՞ւ է խօսքն իր սերնդից սերունդ:
8 Միթէ անոր ողորմութիւնը բոլորովին պակսեցա՞ւՈւ իր խոստումը վերջացա՞ւ ազգէ մինչեւ ազգ։
Կամ ի սպա՞ռ արգելցէ զողորմութիւն իւր յինէն, կամ կատարեա՞ց զբան իւր ազգէ մինչեւ յազգ:

76:9: Կամ ՚ի սպա՞ռ արգելցէ զողորմութիւն իւր յինէն, կամ կատարեա՞ց զբան իւր ազգէ մինչեւ յազգ։
9 Կամ ընդմի՞շտ զրկելու է ինձ իր ողորմութիւնից, եւ դադարեցնելո՞ւ է խօսքն իր սերնդից սերունդ:
8 Միթէ անոր ողորմութիւնը բոլորովին պակսեցա՞ւՈւ իր խոստումը վերջացա՞ւ ազգէ մինչեւ ազգ։
zohrab-1805▾ eastern-1994▾ western am▾
76:876:9 неужели навсегда престала милость Его, и пресеклось слово Его в род и род?
76:9 ἢ η or; than εἰς εις into; for τέλος τελος completion; sales tax τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἀποκόψει αποκοπτω cut off ἀπὸ απο from; away γενεᾶς γενεα generation εἰς εις into; for γενεάν γενεα generation
76:9 בְּ bᵊ בְּ in קוּם־ qûm- קום arise לַ la לְ to † הַ the מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to הֹושִׁ֖יעַ hôšˌîₐʕ ישׁע help כָּל־ kol- כֹּל whole עַנְוֵי־ ʕanwê- עָנָו humble אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth סֶֽלָה׃ sˈelā סֶלָה sela
76:9. ergone conplebit usque in finem misericordiam suam consummabit verbum de generatione et generationeOr will he cut off his mercy for ever, from generation to generation?
8. Is his mercy clean gone for ever? doth his promise fail for evermore?
76:9. when God rose up in judgment in order to bring salvation to all the meek of the earth.
76:9. When God arose to judgment, to save all the meek of the earth. Selah.
Is his mercy clean gone for ever? doth [his] promise fail for evermore:

76:9 неужели навсегда престала милость Его, и пресеклось слово Его в род и род?
76:9
η or; than
εἰς εις into; for
τέλος τελος completion; sales tax
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
ἀποκόψει αποκοπτω cut off
ἀπὸ απο from; away
γενεᾶς γενεα generation
εἰς εις into; for
γενεάν γενεα generation
76:9
בְּ bᵊ בְּ in
קוּם־ qûm- קום arise
לַ la לְ to
הַ the
מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
הֹושִׁ֖יעַ hôšˌîₐʕ ישׁע help
כָּל־ kol- כֹּל whole
עַנְוֵי־ ʕanwê- עָנָו humble
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
סֶֽלָה׃ sˈelā סֶלָה sela
76:9. ergone conplebit usque in finem misericordiam suam consummabit verbum de generatione et generatione
Or will he cut off his mercy for ever, from generation to generation?
8. Is his mercy clean gone for ever? doth his promise fail for evermore?
76:9. when God rose up in judgment in order to bring salvation to all the meek of the earth.
76:9. When God arose to judgment, to save all the meek of the earth. Selah.
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Adam Clarke: Commentary on the Bible - 1831
77:9: Hath God - in anger shut up his tender mercies? - The tender mercies of God are the source whence all his kindness to the children of men flows. The metaphor here is taken from a spring, the mouth of which is closed, so that its waters can no longer run in the same channel; but, being confined, break out, and take some other course. Wilt thou take thy mercy from the Israelites, and give it to some other people? This he most certainly did. He took it from the Jews, and gave it to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
77:9: Hath God forgotten to be gracious? - Has he passed over mercy in administering his government? Has he ceased to remember that man needs mercy? Has he forgotten that this is an attribute of his own nature?
Hath he in anger shut up his tender mercies? - The original word here rendered "tender mercies" refers to the "bowels," as the seat of compassion or mercy, in accordance with a usage common in Hebrew. See Psa 25:6, note; Isa 16:11, note; Isa 63:15, note. Compare Luk 1:78 (in Greek); Phi 1:8; Phi 2:1; Jo1 3:17. We speak of the "heart" as the seat of affection and kindness. The Hebrews included the heart, but they used a more general word. The word rendered "shut up" means "closed;" and the question is whether his mercy was closed, or had ceased foRev_er. The psalmist concludes that if this were done, it must be as the result of anger - anger in view of the sins of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:9: God: Isa 40:27, Isa 49:14, Isa 49:15, Isa 63:15
shut up: Luk 13:25-28; Rom 11:32 *marg. Jo1 3:17
John Gill
77:9 Hath God forgotten to be gracious,.... He has not, is it possible that he should? as the Targum; it is not; he cannot forget the purposes of his grace and mercy, nor the covenant and promises of it, nor people the objects of it; and much less can he for his grace and mercy itself, so agreeable to his nature, what he delights in, and which he has proclaimed in Christ:
hath he in anger shut up his tender mercies?; as an avaricious man shuts up his hand, and will not communicate liberally; or as the sea is shut up with doors, that its waters may not overflow; no, the mercies of God are not restrained, though unbelief says they are, at least queries if they are not, Is 63:15, but Faith says they flow freely through Christ, and the people of God are crowned with lovingkindness and tender mercies; God gives liberally, and upbraideth not; and though he may hide his face in a little seeming wrath for a moment, yet with great mercies will he gather, and with everlasting kindness will he have mercy.
Selah. See Gill on Ps 3:2.
76:1076:10: Կամ մոռասցի՞ գթալ Աստուած իմ եւ եւս, կամ արգելցէ՞ զգթութիւն իւր բարկութեամբ իւրով[7166]։ [7166] ՚Ի վերջ տանս ոմանք նշանակեն.(Մէջն է սաղմոսիս։)
10 Կամ այլեւս մոռանալո՞ւ է Աստուած գթալ ինձ, եւ բարկութեամբ մերժելո՞ւ է գթութիւնն իր: Հանգիստ:
9 Միթէ Աստուած գթութիւն ընելը մոռցա՞ւ, Միթէ բարկութիւնով արգիլե՞ց իր ողորմութիւնը»։ (Սէլա։)
Կամ մոռասցի՞ գթալ Աստուած իմ եւ եւս, կամ արգելցէ՞ զգթութիւն իւր բարկութեամբ իւրով: Հանգիստ:

76:10: Կամ մոռասցի՞ գթալ Աստուած իմ եւ եւս, կամ արգելցէ՞ զգթութիւն իւր բարկութեամբ իւրով[7166]։
[7166] ՚Ի վերջ տանս ոմանք նշանակեն.(Մէջն է սաղմոսիս։)
10 Կամ այլեւս մոռանալո՞ւ է Աստուած գթալ ինձ, եւ բարկութեամբ մերժելո՞ւ է գթութիւնն իր: Հանգիստ:
9 Միթէ Աստուած գթութիւն ընելը մոռցա՞ւ, Միթէ բարկութիւնով արգիլե՞ց իր ողորմութիւնը»։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
76:976:10 неужели Бог забыл миловать? Неужели во гневе затворил щедроты Свои?
76:10 ἢ η or; than ἐπιλήσεται επιλανθανομαι forget τοῦ ο the οἰκτιρῆσαι οικτειρω have compassion ὁ ο the θεὸς θεος God ἢ η or; than συνέξει συνεχω block up / in; confine ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him τοὺς ο the οἰκτιρμοὺς οικτιρμος compassion αὐτοῦ αυτος he; him διάψαλμα διαψαλμα interlude; rest
76:10 כִּֽי־ kˈî- כִּי that חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat אָדָ֣ם ʔāḏˈām אָדָם human, mankind תֹּודֶ֑ךָּ tôḏˈekkā ידה praise שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest חֵמֹ֣ת ḥēmˈōṯ חֵמָה heat תַּחְגֹּֽר׃ taḥgˈōr חגר gird
76:10. numquid oblitus est misereri Deus aut conplebit in furore misericordias suas semperOr will God forget to shew mercy? or will he in his anger shut up his mercies?
9. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?
76:10. For the thinking of man will confess to you, and the legacy of his thinking will keep a feast day to you.
76:10. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah:

76:10 неужели Бог забыл миловать? Неужели во гневе затворил щедроты Свои?
76:10
η or; than
ἐπιλήσεται επιλανθανομαι forget
τοῦ ο the
οἰκτιρῆσαι οικτειρω have compassion
ο the
θεὸς θεος God
η or; than
συνέξει συνεχω block up / in; confine
ἐν εν in
τῇ ο the
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
τοὺς ο the
οἰκτιρμοὺς οικτιρμος compassion
αὐτοῦ αυτος he; him
διάψαλμα διαψαλμα interlude; rest
76:10
כִּֽי־ kˈî- כִּי that
חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
תֹּודֶ֑ךָּ tôḏˈekkā ידה praise
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
חֵמֹ֣ת ḥēmˈōṯ חֵמָה heat
תַּחְגֹּֽר׃ taḥgˈōr חגר gird
76:10. numquid oblitus est misereri Deus aut conplebit in furore misericordias suas semper
Or will God forget to shew mercy? or will he in his anger shut up his mercies?
9. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?
76:10. For the thinking of man will confess to you, and the legacy of his thinking will keep a feast day to you.
76:10. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:10: And I said, This is my infirmity - The Hebrew is very obscure, and has been differently translated: ואמר חלותי היא שנות ימימן עליון vaomar challothi hi shenoth yemin elyon; "And I said, Is this my weakness? Years the right hand of the Most High." If חלותי challothi comes from חלה chalah, and signifies to pray, as De Dieu has thought, then his translation may be proper: Precari hoc meum est; mutare dextram Altissimi. "To pray, this my business; to change the right hand of the Most High." I can do nothing else than pray; God is the Ruler of events. Mr. N. M. Berlin translates, "Dolere meum hoc est; mutare est dextra Altissimi." To grieve is my portion; to change (my condition) belongs to the right hand of the Most High. Here שנות shenoth, which we translate years, is derived from שנה shanah, to change. This latter appears to me the better translation; the sum of the meaning is, "I am in deep distress; the Most High alone can change my condition." The old Psalter, following the Vulgate, - Et dixi, Nunc coepi: haec mutatio dexterae Excelsi, - translates: And I said, Now I began this chaunchyng of ryght hand of hihegh (highest) Alswa say, God sal noght kast al man kynde fra his sigt with outen ende: for nowe I began to understand the syker; (the truth); that man sal be brogt to endles; and thar fore, now I said, that this chaunchyng fra wreth to mercy, is thrugh Ihu Criste that chaunges me fra ill to gude, fra noy to gladnes.
Once more, Coverdale, who is followed by Matthews and Becke, takes the passage by storm: "At last I came to this poynte, that I thought; O why art thou so foolish? The right hande of the Most Hyest can chaunge all."
Albert Barnes: Notes on the Bible - 1834
77:10: And I said, This is my infirmity - The meaning of this phrase is not, as would appear from our translation, that his reflections on the subject were to be traced to his weakness, or were a proof of weakness of mind, but that the subject overpowered him. This verse has been very variously rendered. The Septuagint and the Vulgate translate it, "And I said, now I begin; this is a change of the right hand of the Most High," with what meaning it is difficult to see. Luther renders it, "But yet I said, I must suffer this; the right hand of the Most High can change all;" a beautiful sentiment, but probably not the idea in the original. The Hebrew means, "This makes me sick;" that is, "This distresses me; it afflicts me; it overwhelms me. Such reflections prostrate me, and I cannot bear up under them. I "must" seek relief. I "must" find it somewhere. I "must" take some view of this matter which will save me from these dreadful thoughts that overpower and crush the soul." Any deep mental emotion may have this effect, and it is not strange that such a result should be produced by the momentous thoughts suggested by religion, as it sometimes attends even the manifestation of the divine mercy to the soul. Compare the notes at Dan 10:8-9. The course of thought which the psalmist pursued, and in which he found relief, is stated in the following verses. It consisted of an attempt to obtain, from the remembrance of the divine administration in past times, views of God which would lead to confidence in him. The views thus obtained, as will be seen, were two-fold:
(a) That, as far as his dealings could be understood, God was worthy of confidence; and
(b) That in the ways of God there are, and must be, many things which man cannot comprehend.
But I will remember the years of the right hand of the Most High - That is, the years when God displayed his power; when he reached out his right hand; when he manifested his true character; when there was a proper exhibition to the world of what he is, and of the true principles of his administration. The words "But I will remember" are not in the original, though, as they occur in the following verse, they are not improperly supplied by the translators. The original, however, is more striking and emphatic: "This makes me sick! The years of the right hand of the Most High!" The history of those years occurred to his mind. They rose to his view suddenly in his sorrow. They came before him in such a form and manner that he felt they should be inquired into. Their history should be examined. In that history - in those remembered years - "relief" might be found. It was natural to look there for relief. He instinctively turned, therefore, to examine the records of those years, and to inquire what testimony they bore in regard to God; what there might be in them that would give relief to a troubled heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:10: This is: etc. Or, as Dr. Waterland renders, "This my affliction is a change of the right hand of the Most High," i. e., it proceeds from a change of God's conduct towards me. De Dieu renders, Precari, hoc meum est; mutare dextram Altissimì "To pray, this is my business. to change the right hand of the Most High." I can do nothing else than pray: God is the Ruler of events.
Mr. N. M. Berlin translates, Dolere meum hoc est: mutare est dextre Altissimi. "To grieve is my portion. to change (my condition) belongs to the right hand of the Most High." Psa 31:22, Psa 73:22, Psa 116:11; Job 42:3; Lam 3:18-23; Mar 9:24
the years: Psa 77:5; Exo 15:6; Num 23:21, Num 23:22; Deu 4:34; Hab 3:2-13
Carl Friedrich Keil and Franz Delitzsch
77:10
With ואמר the poet introduces the self-encouragement with which he has hitherto calmed himself when such questions of temptation were wont to intrude themselves upon him, and with which he still soothes himself. In the rendering of הלּותי (with the tone regularly drawn back before the following monosyllable) even the Targum wavers between מרעוּתי (my affliction) and בּעוּתי (my supplication); and just in the same way, in the rendering of Ps 77:11, between אשׁתּניו (have changed) and שׁנין (years). שׁנות cannot possibly signify "change" in an active sense, as Luther renders: "The right hand of the Most High can change everything," but only a having become different (lxx and the Quinta ἀλλοίωσις, Symmachus ἐπιδευτέρωσις), after which Maurer, Hupfeld, and Hitzig render thus: my affliction is this, that the right hand of the Most High has changed. But after we have read שׁנות in Ps 77:6 as a poetical plural of שׁנה, a year, we have first of all to see whether it may not have the same signification here. And many possible interpretations present themselves. It can be interpreted: "my supplication is this: years of the right hand of the Most High" (viz., that years like to the former ones may be renewed); but this thought is not suited to the introduction with ואמר. We must either interpret it: my sickness, viz., from the side of God, i.e., the temptation which befalls me from Him, the affliction ordained by Him for me (Aquila ἀῤῥωστία μου), is this (cf. Jer 10:19); or, since in this case the unambiguous חלותי would have been used instead of the Piel: my being pierced, my wounding, my sorrow is this (Symmachus τρῶσίς μου, inf. Kal from חלל, Ps 109:22, after the form חנּות from חנן) - they are years of the right hand of the Most High, i.e., those which God's mighty hand, under which I have to humble myself (1Pet 5:6), has formed and measured out to me. In connection with this way of taking Ps 77:11, Ps 77:12 is now suitably and easily attached to what has gone before. The poet says to himself that the affliction allotted to him has its time, and will not last for ever. Therein lies a hope which makes the retrospective glance into the happier past a source of consolation to him. In Ps 77:12 the Chethb אזכיר is to be retained, for the כי in Ps 77:12 is thus best explained: "I bring to remembrance, i.e., make known with praise or celebrate (Is 63:7), the deeds of Jāh, for I will remember Thy wondrous doing from days of old." His sorrow over the distance between the present and the past is now mitigated by the hope that God's right hand, which now casts down, will also again in His own time raise up. Therefore he will now, as the advance from the indicative to the cohortative (cf. Ps 17:15) imports, thoroughly console and refresh himself with God's work of salvation in all its miraculous manifestations from the earliest times. יהּ is the most concise and comprehensive appellation for the God of the history of redemption, who, as Habakkuk prays, will revive His work of redemption in the midst of the years to come, and bring it to a glorious issue. To Him who then was and who will yet come the poet now brings praise and celebration. The way of God is His historical rule, and more especially, as in Hab 3:6, הליכות, His redemptive rule. The primary passage Ex 15:11 (cf. Ps 68:25) shows that בּקּדשׁ is not to be rendered "in the sanctuary" (lxx ἐν τῷ ἁγίῳ), but "in holiness" (Symmachus ἐν ἁγιασμῷ). Holy and glorious in love and in anger. God goes through history, and shows Himself there as the incomparable One, with whose greatness no being, and least of all any one of the beingless gods, can be measured. He is האל, the God, God absolutely and exclusively, a miracle-working (עשׂה פלא, not עשׂה פלא cf. Gen 1:11)
(Note: The joining of the second word, accented on the first syllable and closely allied in sense, on to the first, which is accented on the ultima (the tone of which, under certain circumstances, retreats to the penult., נסוג אחור) or monosyllabic, by means of the hardening Dagesh (the so-called דחיק), only takes place when that first word ends in ה- or ה-, not when it ends in ה-.))
God, and a God who by these very means reveals Himself as the living and supra-mundane God. He has made His omnipotence known among the peoples, viz., as Ex 15:16 says, by the redemption of His people, the tribes of Jacob and the double tribe of Joseph, out of Egypt, - a deed of His arm, i.e., the work of His own might, by which He has proved Himself to all peoples and to the whole earth to be the Lord of the world and the God of salvation (Ex 9:16; Ex 15:14). בּזרוע, brachio scil. extenso (Ex 6:6; Deut 4:34, and frequently), just as in Ps 75:6, בּצוּאר, collo scil. erecto. The music here strikes in; the whole strophe is an overture to the following hymn in celebration of God, the Redeemer out of Egypt.
Geneva 1599
77:10 And I said, This [is] my (g) infirmity: [but I will remember] the years of the right hand of the most High.
(g) Though I first doubted of my life, yet considering that God had his years, that is, change of times, and was accustomed also to lift up them whom he had beaten, I took heart again.
John Gill
77:10 And I said, this is my infirmity,.... Referring either to what he had said in the preceding verses; and which is to be considered either as checking and correcting himself for what he had said, and acknowledging his evil in it; and it is as if he had said, this is a sin against God, that I am guilty of in questioning his love, and disbelieving his promises; it is an iniquity I am prone unto, a sin that easily besets me; it flows from the corruption of my nature, and the plague of my heart, and shows a distempered mind; it is owing to the weakness of my faith and judgment; I have said this rashly, and in haste, without well weighing and considering things, and I am sorry for it, I will stop and proceed no further: or else as comforting and encouraging himself in his melancholy circumstances; and the sense is, this is an "infirmity", an affliction and trouble that I am at present exercised with; but it is but a temporal one, it will not always last; I shall get over it, and out of it; it is a sickness, but not to death; and it is "mine", what is allotted to me; every man has his affliction and cross, and this is mine, and I must bear it patiently; see Jer 10:19, or else this refers to what follows, which some render, "the changes of the right hand of the most High" (s); and the meaning may be, this is my affliction and trouble, that there are changes in the right hand of the most High; that is, that that hand which used to be exerted in his favour, and against his enemies, was now withdrawn, and hid in his bosom; see Ps 74:11, and that which liberally distributed favours to him was now laid upon him in an afflictive way; and to this sense is the Targum,
"this is my infirmity, the change of the power of the right hand (or the powerful right hand) of the most High;''
though another Targum is,
"this is my prayer, &c. the years of the end from the right hand;''
and Aben Ezra makes mention of some as so interpreting the first clause, to which De Dieu agrees, who renders the whole, "and I said, this is my prayer, that the right hand of the most High might be changed"; that is, that his dispensations of providence might be changed; that he would bring him out of these afflicted, sorrowful, and melancholy circumstances, into a more comfortable one: as these words may be understood as what the psalmist comforted himself with, that there are "changes of the right hand of the most High"; I have been greatly troubled and distressed, and I have been so weak as to call in question the mercy and favour of God, and his promises to me, which I own is my sin; but I have reason to believe it will not be always thus with me, God will take off his hand, it shall not always lie thus heavy upon me; though he cause grief, he will have compassion, and turn again to me; there will be a change, and I will wait till that comes: but Kimchi thinks the word "I will remember", which stands at the beginning of the next verse, belongs to that and this; and is to be supplied here, as it is in our translation, and interprets the whole to the like sense;
but I will remember the years of the right hand of the most High; which the psalmist proposed to do as a means to remove his doubts, despondency, and unbelief, and to relieve and strengthen his faith; as that God was the most High in all the earth, and above his enemies; that he had a right hand of power, which in years past had been exerted on the behalf of his people, and on his behalf; which was not impaired and shortened, but the same as ever, and sooner or later would be again used in his favour.
(s) "mutationes sunt dexterae excelsi", Musculus, Muis; so Ainsworth.
John Wesley
77:10 I said - These suspicions of God's faithfulness proceed from the weakness of my faith. The years - The years wherein God hath done great and glorious works, which are often ascribed to God's right - hand.
Robert Jamieson, A. R. Fausset and David Brown
77:10 Omitting the supplied words, we may read, "This is my affliction--the years of," &c., "years" being taken as parallel to affliction (compare Ps 90:15), as of God's ordering.
76:1176:11: Ասացի թէ այժմ սկսայ. այս է նորոգումն աջոյ Բարձրելոյն[7167]։ [7167] Ոմանք.Ասացի այժմ սկսայ։
11 Ասացի. «Այժմ հասկացայ. սա է նորացած աջը Բարձրեալի»:
10 Ուստի ըսի. «Այս է իմ վիշտս, որ Բարձրեալին աջ ձեռքը փոխուած է*»։
Ասացի թէ` [483]Այժմ սկսայ``. այս է նորոգումն աջոյ Բարձրելոյն:

76:11: Ասացի թէ այժմ սկսայ. այս է նորոգումն աջոյ Բարձրելոյն[7167]։
[7167] Ոմանք.Ասացի այժմ սկսայ։
11 Ասացի. «Այժմ հասկացայ. սա է նորացած աջը Բարձրեալի»:
10 Ուստի ըսի. «Այս է իմ վիշտս, որ Բարձրեալին աջ ձեռքը փոխուած է*»։
zohrab-1805▾ eastern-1994▾ western am▾
76:1076:11 И сказал я: >.
76:11 καὶ και and; even εἶπα επω say; speak νῦν νυν now; present ἠρξάμην αρχω rule; begin αὕτη ουτος this; he ἡ ο the ἀλλοίωσις αλλοιωσις the δεξιᾶς δεξιος right τοῦ ο the ὑψίστου υψιστος highest; most high
76:11 נִֽדֲר֣וּ nˈiḏᵃrˈû נדר vow וְ wᵊ וְ and שַׁלְּמוּ֮ šallᵊmˈû שׁלם be complete לַ la לְ to יהוָ֪ה [yhwˈāh] יְהוָה YHWH אֱֽלֹהֵ֫יכֶ֥ם ʔˈᵉlōhˈêḵˌem אֱלֹהִים god(s) כָּל־ kol- כֹּל whole סְבִיבָ֑יו sᵊvîvˈāʸw סָבִיב surrounding יֹובִ֥ילוּ yôvˌîlû יבל bring שַׁ֝֗י ˈšˈay שַׁי gift לַ la לְ to † הַ the מֹּורָֽא׃ mmôrˈā מֹורָא fear
76:11. et dixi inbecillitas mea est haec commutatio dexterae ExcelsiAnd I said, Now have I begun: this is the change of the right hand of the most High.
10. And I said, This is my infirmity; the years of the right hand of the Most High.
76:11. Make vows and pay them to the Lord, your God. All you who surround him bring gifts: to him who is terrible,
76:11. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High:

76:11 И сказал я: <<вот мое горе изменение десницы Всевышнего>>.
76:11
καὶ και and; even
εἶπα επω say; speak
νῦν νυν now; present
ἠρξάμην αρχω rule; begin
αὕτη ουτος this; he
ο the
ἀλλοίωσις αλλοιωσις the
δεξιᾶς δεξιος right
τοῦ ο the
ὑψίστου υψιστος highest; most high
76:11
נִֽדֲר֣וּ nˈiḏᵃrˈû נדר vow
וְ wᵊ וְ and
שַׁלְּמוּ֮ šallᵊmˈû שׁלם be complete
לַ la לְ to
יהוָ֪ה [yhwˈāh] יְהוָה YHWH
אֱֽלֹהֵ֫יכֶ֥ם ʔˈᵉlōhˈêḵˌem אֱלֹהִים god(s)
כָּל־ kol- כֹּל whole
סְבִיבָ֑יו sᵊvîvˈāʸw סָבִיב surrounding
יֹובִ֥ילוּ yôvˌîlû יבל bring
שַׁ֝֗י ˈšˈay שַׁי gift
לַ la לְ to
הַ the
מֹּורָֽא׃ mmôrˈā מֹורָא fear
76:11. et dixi inbecillitas mea est haec commutatio dexterae Excelsi
And I said, Now have I begun: this is the change of the right hand of the most High.
10. And I said, This is my infirmity; the years of the right hand of the Most High.
76:11. Make vows and pay them to the Lord, your God. All you who surround him bring gifts: to him who is terrible,
76:11. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. "Вот мое горе - изменение десницы Всевышнего", изменение отношений Бога к своему народу. Это изменение предполагается не одним каким-либо фактом, несчастным событием в жизни народа, но целой серией их. Автор горюет не о случайном явлении, хотя бы и грозном, а о постоянном попущении Богом изливаться над евреями одному бедствию за другим. Последнее-то и страшит писателя.

Так как наличная жизнь не представляла для автора ничего отрадного, то он хотел найти успокоение в прошлом и оттуда почерпнуть себе источник утешения. Этот последний он видел в чудесном водительстве Богом своего народа, почему кратко сообщает некоторые из подобных фактов.
Adam Clarke: Commentary on the Bible - 1831
77:11: I will remember the works of the Lord - I endeavor to recollect what thou hast done in behalf of our fathers in past times; in no case hast thou cast them off, when, with humbled hearts, they sought thy mercy.
Albert Barnes: Notes on the Bible - 1834
77:11: I will remember the works of the Lord - That is, I will call them to remembrance, or I will reflect on them. I will look to what God has "done," that I may learn his true character, or that I may see what is the proper interpretation to be put on his doings in respect to the question whether he is righteous or not; whether it is proper to put confidence in him or not. Or, in other words, I will examine those doings to see if I cannot find in them something to calm down my feelings; to remove my despondency; and to give me cheerful views of God.
Surely I will remember thy wonders of old - Thy wonderful dealings with mankind; those acts which thou hast performed which are suited to excite amazement and wonder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:11: Psa 77:10, Psa 28:5, Psa 78:11, Psa 111:4; Ch1 16:12; Isa 5:12
John Gill
77:11 I will remember the works of the Lord,.... His works of creation and providence, his government of the world, and particularly his regard for his own people, and his preservation of them, especially the people of Israel, whom he had not cast off, nor would and so might serve to strengthen his faith, that he would not cast him off for ever: and in like manner, what God has done for his people in a way of grace, in their redemption by Christ, and in a work of grace upon their souls, may be improved to the removing of doubts and fears, and unbelief, and for the strengthening of faith: there is a double reading of this clause, that in the margin is followed by us; but in the text it is written, "I will cause to remember"; that is, I will declare and show forth to others the works of the Lord:
surely I will remember thy wonders of old; such as were done in Egypt, at the Red sea, and in the wilderness; which exceeded the power and reason of man, and which showed ancient love and old friendship subsisting between God and his people; so the remembrance of God's everlasting love, his ancient covenant, and the grace and blessings given in Christ before the world was, may be of use against despondency, and for the support and encouragement of faith.
Robert Jamieson, A. R. Fausset and David Brown
77:11 He finds relief in contrasting God's former deliverances. Shall we receive good at His hands, and not evil? Both are orderings of unerring mercy and unfailing love.
76:1276:12: Յիշեցի զգործս Տեառն իսկզբանէ, յիշեցի զսքանչելիս նորա։
12 Յիշեցի գործերը Տիրոջ, սկզբից յիշեցի սքանչելագործութիւնները նրա:
11 Տէրոջը գործերը պիտի յիշեմ. Յիրաւի քու հին օրերու հրաշքներդ պիտի յիշեմ։
Յիշեցի զգործս Տեառն. ի սկզբանէ յիշեցի զսքանչելիս նորա:

76:12: Յիշեցի զգործս Տեառն իսկզբանէ, յիշեցի զսքանչելիս նորա։
12 Յիշեցի գործերը Տիրոջ, սկզբից յիշեցի սքանչելագործութիւնները նրա:
11 Տէրոջը գործերը պիտի յիշեմ. Յիրաւի քու հին օրերու հրաշքներդ պիտի յիշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
76:1176:12 Буду вспоминать о делах Господа; буду вспоминать о чудесах Твоих древних;
76:12 ἐμνήσθην μναομαι remember; mindful τῶν ο the ἔργων εργον work κυρίου κυριος lord; master ὅτι οτι since; that μνησθήσομαι μιμνησκω remind; remember ἀπὸ απο from; away τῆς ο the ἀρχῆς αρχη origin; beginning τῶν ο the θαυμασίων θαυμασιος wonderful; wonders σου σου of you; your
76:12 יִ֭בְצֹר ˈyivṣōr בצר humble ר֣וּחַ rˈûₐḥ רוּחַ wind נְגִידִ֑ים nᵊḡîḏˈîm נָגִיד chief נֹ֝ורָ֗א ˈnôrˈā ירא fear לְ lᵊ לְ to מַלְכֵי־ malᵊḵê- מֶלֶךְ king אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
76:12. recordabor cogitationum Domini reminiscens antiqua mirabilia tuaI remembered the works of the Lord: for I will be mindful of thy wonders from the beginning.
11. I will make mention of the deeds of the LORD; for I will remember thy wonders of old.
76:12. even to him who takes away the spirit of leaders, to him who is terrible with the kings of the earth.
76:12. He shall cut off the spirit of princes: [he is] terrible to the kings of the earth.
I will remember the works of the LORD: surely I will remember thy wonders of old:

76:12 Буду вспоминать о делах Господа; буду вспоминать о чудесах Твоих древних;
76:12
ἐμνήσθην μναομαι remember; mindful
τῶν ο the
ἔργων εργον work
κυρίου κυριος lord; master
ὅτι οτι since; that
μνησθήσομαι μιμνησκω remind; remember
ἀπὸ απο from; away
τῆς ο the
ἀρχῆς αρχη origin; beginning
τῶν ο the
θαυμασίων θαυμασιος wonderful; wonders
σου σου of you; your
76:12
יִ֭בְצֹר ˈyivṣōr בצר humble
ר֣וּחַ rˈûₐḥ רוּחַ wind
נְגִידִ֑ים nᵊḡîḏˈîm נָגִיד chief
נֹ֝ורָ֗א ˈnôrˈā ירא fear
לְ lᵊ לְ to
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
76:12. recordabor cogitationum Domini reminiscens antiqua mirabilia tua
I remembered the works of the Lord: for I will be mindful of thy wonders from the beginning.
11. I will make mention of the deeds of the LORD; for I will remember thy wonders of old.
76:12. even to him who takes away the spirit of leaders, to him who is terrible with the kings of the earth.
76:12. He shall cut off the spirit of princes: [he is] terrible to the kings of the earth.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 I will remember the works of the LORD: surely I will remember thy wonders of old. 12 I will meditate also of all thy work, and talk of thy doings. 13 Thy way, O God, is in the sanctuary: who is so great a God as our God? 14 Thou art the God that doest wonders: thou hast declared thy strength among the people. 15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah. 16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. 17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. 18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. 19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. 20 Thou leddest thy people like a flock by the hand of Moses and Aaron.
The psalmist here recovers himself out of the great distress and plague he was in, and silences his own fears of God's casting off his people by the remembrance of the great things he had done for them formerly, which though he had in vain tried to quiet himself with (v. 5, 6) yet he tried again, and, upon this second trial, found it not in vain. It is good to persevere in the proper means for the strengthening of faith, though they do not prove effectual at first: "I will remember, surely I will, what God has done for his people of old, till I can thence infer a happy issue of the present dark dispensation," v. 11, 12. Note, 1. The works of the Lord, for his people, have been wondrous works. 2. They are recorded for us, that they may be remembered by us. 3. That we may have benefit by the remembrance of them we must meditate upon them, and dwell upon them in our thoughts, and must talk of them, that we may inform ourselves and others further concerning them. 4. The due remembrance of the works of God will be a powerful antidote against distrust of his promise and goodness; for he is God and changes not. If he begin, he will finish his work and bring forth the top-stone.
Two things, in general, satisfied him very much:
I. That God's way is in the sanctuary, v. 13. It is in holiness, so some. When we cannot solve the particular difficulties that may arise in our constructions of the divine providence, this we are sure of, in general, that God is holy in all his works, that they are all worthy of himself and consonant to the eternal purity and rectitude of his nature. He has holy ends in all he does, and will be sanctified in every dispensation of his providence. His way is according to his promise, which he has spoken in his holiness and made known in the sanctuary. What he has done is according to what he has said and may be interpreted by it; and from what he has said we may easily gather that he will not cast off his people for ever. God's way is for the sanctuary, and for the benefit of it. All he does is intended for the good of his church.
II. That God's way is in the sea. Though God is holy, just, and good, in all he does, yet we cannot give an account of the reasons of his proceedings, nor make any certain judgment of his designs: His path is in the great waters and his footsteps are not known, v. 19. God's ways are like the deep waters which cannot be fathomed (Ps. xxxvi. 6), like the way of a ship in the sea, which cannot be tracked, Prov. xxx. 18, 19. God's proceedings are always to be acquiesced in, but cannot always be accounted for. He specifies some particulars, for which he goes as far back as the infancy of the Jewish church, and from which he gathers, 1. That there is no God to be compared with the God of Israel (v. 13): Who is so great a God as our God? Let us first give to God the glory of the great things he has done for his people, and acknowledge him, therein, great above all comparison; and then we may take to ourselves the comfort of what he has done and encourage ourselves with it. 2. That he is a God of almighty power (v. 14): "Thou art the God that alone doest wonders, above the power of any creature; thou hast visibly, and beyond any contradiction, declared thy strength among the people." What God has done for his church has been a standing declaration of his almighty power, for therein he has made bare his everlasting arm. (1.) God brought Israel out of Egypt, v. 15. This was the beginning of mercy to them, and was yearly to be commemorated among them in the passover: "Thou hast with thy arm, stretched out in so many miracles, redeemed thy people out of the hand of the Egyptians." Though they were delivered by power, yet they are said to be redeemed, as if it had been done by price, because it was typical of the great redemption, which was to be wrought out, in the fulness of time, both by price and power. Those that were redeemed are here called not only the sons of Jacob, to whom the promise was made, but of Joseph also, who had a most firm and lively belief of the performance of it; for, when he was dying, he made mention of the departing of the children of Israel out of Egypt, and gave commandment concerning his bones. (2.) He divided the Red Sea before them (v. 16): The waters gave way, and a lane was made through that crowd instantly, as if they had seen God himself at the head of the armies of Israel, and had retired for fear of him. Not only the surface of the waters, but the depths, were troubled, and opened to the right and to the left, in obedience to his word of command. (3.) He destroyed the Egyptians (v. 17): The clouds poured out water upon them, while the pillar of fire, like an umbrella over the camp of Israel, sheltered it from the shower, in which, as in the deluge, the waters that were above the firmament concurred with those that were beneath the firmament to destroy the rebels. Then the skies sent out a sound; thy arrows also went abroad, which is explained (v. 18): The voice of thy thunder was heard in the heaven (that was the sound which the skies sent forth); the lightnings lightened the world--those were the arrows which went abroad, by which the host of the Egyptians was discomfited, with so much terror that the earth of the adjacent coast trembled and shook. Thus God's way was in the sea, for the destruction of his enemies, as well as for the salvation of his people; and yet when the waters returned to their place his footsteps were not known (v. 19); there was no mark set upon the place, as there was, afterwards, in Jordan, Josh. iv. 9. We do not read in the story of Israel's passing through the Red Sea that there were thunders and lightning, and an earthquake; yet there might be, and Josephus says there were, such displays of the divine terror upon that occasion. But it may refer to the thunders, lightnings, and earth quakes, that were at Mount Sinai when the law was given. (4.) He took his people Israel under his own guidance and protection (v. 20): Thou leddest thy people like a clock. They being weak and helpless, and apt to wander like a flock of sheep, and lying exposed to the beasts of prey, God went before them with all the care and tenderness of a shepherd, that they might not fail. The pillar of cloud and fire led them; yet that is not here taken notice of, but the agency of Moses and Aaron, by whose hand God led them; they could not do it without God, but God did it with and by them. Moses was their governor, Aaron their high priest; they were guides, overseers, and rulers to Israel, and by them God led them. The right and happy administration of the two great ordinances of magistracy and ministry is, though not so great a miracle, yet as great a mercy to any people as the pillar of cloud and fire was to Israel in the wilderness.
The psalm concludes abruptly, and does not apply those ancient instances of God's power to the present distresses of the church, as one might have expected. But as soon as the good man began to meditate on these things he found he had gained his point; his very entrance upon this matter gave him light and joy (Ps. cxix. 130); his fears suddenly and strangely vanished, so that he needed to go no further; he went his way, and did eat, and his countenance was no more sad, like Hannah, 1 Sam. i. 18.
Albert Barnes: Notes on the Bible - 1834
77:12: I will meditate also of all thy work - That is, with a view to learn thy real character; to see whether I am to be constrained by painful facts to cherish the thoughts which have given me such trouble, or whether I may not find reasons for cherishing more cheerful views of God.
And talk of thy doings - Or rather, "I will muse on thy doings" - for so the Hebrew word signifies. It is not conversation with others to which he refers; it is meditation - musing - calm contemplation - thoughtful meditation. He designed to reflect on the doings of God, and to ask what was the proper interpretation to be put on them in regard to his character. Thus we must, and may, judge of God, as we judge of our fellow-men. We may, we must, inquire what is the proper interpretation to be put on the events which occur under his administration, and form our opinions accordingly. The result of the psalmist's reflections is stated in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:12: meditate: Psa 104:34, Psa 143:5
talk: Psa 71:24, Psa 105:2, Psa 145:4, Psa 145:11; Deu 6:7; Luke 24:14-32
John Gill
77:12 I will meditate also of all thy work,.... Or "works" (t), which were many; he desired not to forget any of them, but remember the multitude of his tender mercies, and not only call them to mind, but dwell upon them in his meditations and contemplations, in order to gain some relief by them under his present circumstances:
and talk of thy doings: for the good of others, and so for the glory of God, as well as to imprint them on his own mind, that they might not be forgotten by him; for all things that are talked of, and especially frequently, are better remembered, see Ps 145:4, the Targum is,
"I will meditate on all thy good works, and speak of the causes of thy wonders.''
(t) "de unoquoque opere tuo", Junius & Tremellius, Piscator.
76:1376:13: Խոսեցայ յամենայն գործս քո, եւ ՚ի ձեռագործս քո խորհեցայ[7168]։ [7168] Ոմանք.Խորհեցայ յամենայն ՚ի գործս քո։
13 Մտաբերեցի գործերը քո բոլոր, եւ քո ձեռակերտների մասին խորհեցի:
12 Բոլոր գործերուդ վրայ պիտի խորհիմ Ու քու ըրածներուդ վրայ պիտի մտածեմ։
Խորհեցայ յամենայն գործս քո, եւ ի ձեռագործս քո խորհեցայ:

76:13: Խոսեցայ յամենայն գործս քո, եւ ՚ի ձեռագործս քո խորհեցայ[7168]։
[7168] Ոմանք.Խորհեցայ յամենայն ՚ի գործս քո։
13 Մտաբերեցի գործերը քո բոլոր, եւ քո ձեռակերտների մասին խորհեցի:
12 Բոլոր գործերուդ վրայ պիտի խորհիմ Ու քու ըրածներուդ վրայ պիտի մտածեմ։
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76:1276:13 буду вникать во все дела Твои, размышлять о великих Твоих деяниях.
76:13 καὶ και and; even μελετήσω μελεταω concerned with ἐν εν in πᾶσιν πας all; every τοῖς ο the ἔργοις εργον work σου σου of you; your καὶ και and; even ἐν εν in τοῖς ο the ἐπιτηδεύμασίν επιτηδευμα of you; your ἀδολεσχήσω αδολεσχεω meditate
76:13. et meditabor in omni opere tuo et adinventiones tuas loquarAnd I will meditate on all thy works: and will be employed in thy inventions.
12. I will meditate also upon all thy work, and muse on thy doings.
I will meditate also of all thy work, and talk of thy doings:

76:13 буду вникать во все дела Твои, размышлять о великих Твоих деяниях.
76:13
καὶ και and; even
μελετήσω μελεταω concerned with
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἔργοις εργον work
σου σου of you; your
καὶ και and; even
ἐν εν in
τοῖς ο the
ἐπιτηδεύμασίν επιτηδευμα of you; your
ἀδολεσχήσω αδολεσχεω meditate
76:13. et meditabor in omni opere tuo et adinventiones tuas loquar
And I will meditate on all thy works: and will be employed in thy inventions.
12. I will meditate also upon all thy work, and muse on thy doings.
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Adam Clarke: Commentary on the Bible - 1831
77:13: Thy way - is in the sanctuary - See Psa 73:17. I must go to the sanctuary now to get comfort, as I went before to get instruction. What a mercy to have the privilege of drawing near to God in his ordinances! How many doubts have been solved, fears dissipated, hearts comforted, darknesses dispelled, and snares broken, while waiting on God in the means of grace!
Some understand the words, Thy way is in holiness - all thy dispensations, words, and works are holy, just and true. And as is thy majesty, so is thy mercy! O, who is so great a God as our God?
Albert Barnes: Notes on the Bible - 1834
77:13: Thy way, O God, is in the sanctuary - Luther renders this, "O God, thy way is holy." Prof. Alexander, "O God, in holiness is thy way." DeWette, "O God, holy is thy way." The word rendered "sanctuary" - קדשׁ qô desh - means properly "holiness." It is not the same word which in Psa 73:17 is rendered "sanctuary" - מקדשׁ miqdâ sh. The word here employed, however, may mean a holy place, a sanctuary, as the tabernacle Exo 28:43; Exo 29:30, or the temple Kg1 8:8; Ch2 29:7. In this passage the word is ambiguous. It means either that the way of God is holy, or in holiness; or, that it is in the sanctuary, or holy place. If the former, it is a statement of the result to which the psalmist came in regard to the divine character, from a contemplation of his doings. If the latter, it means that the way of God - the true principles of the divine administration - are to be learned in the place where he is worshipped, and from the principles which are there set forth. Compare the notes at Psa 73:17. It seems to me that the former is the correct interpretation, as it accords better with the scope of the passage.
Who is so great a God as our God - In greatness no one can be compared with him. He is supreme over all. This is the first reflection of the psalmist in regard to God - that he is great; that he is superior to all other beings; that no one can be compared with him. The evident inference from this in the mind of the psalmist, as bearing on the subject of his inquiry, is, that it is to be expected that there will be things in his administration which man cannot hope to understand; that a rash and sudden judgment should not be formed in regard to him from his doings; that people should wait for the developments of his plans; that he should not be condemned because there are things which we cannot comprehend, or which seem to be inconsistent with goodness. This is a consideration which ought always to influence us in our views of God and his government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:13: Thy way: Psa 27:4, Psa 63:2, Psa 68:25, Psa 73:17
who: Psa 89:6-8; Exo 15:11; Deu 32:31; Isa 40:18, Isa 40:25, Isa 46:5
Geneva 1599
77:13 Thy way, O God, [is] (h) in the sanctuary: who [is so] great a (i) God as [our] God?
(h) That is in heaven, to which we must ascend by faith, if we will know the ways of God.
(i) He condemns all who worship anything save the only true God, whose glory appears through the world.
John Gill
77:13 Thy way, O God, is in the sanctuary,.... Or "in holiness" (y); that is, is holy, so the Syriac version, and to which the Targum agrees.
"O God, how holy are thy ways,''
see Ps 145:17, or "in the sanctuary", the temple, the church of God, where he takes his walks, and manifests himself, and where the reasons of his providence, and dealing with his people, are opened and made known unto them, see Ps 68:24,
who is so great a God as our God? the Targum is, as the God of Israel; he is great in his persons, perfections, and works, and is greatly to be loved, feared, and praised.
(y) "in sanctitate", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Gejerus, Michaelis.
John Wesley
77:13 In holiness - God is holy and just, and true in all his works.
Robert Jamieson, A. R. Fausset and David Brown
77:13 Thy way . . . in the sanctuary--God's ways of grace and providence (Ps 22:3; Ps 67:2), ordered on holy principles, as developed in His worship; or implied in His perfections, if "holiness" be used for "sanctuary," as some prefer translating (compare Ex 15:11).
76:1476:14: Աստուած ՚ի սրբութեան են ճանապարհք քո. ո՞վ է Աստուած մեծ որպէս զԱստուած մեր.
14 Աստուա՛ծ, քո ճանապարհները սրբութեան մէջ են. ո՞ր աստուածն է մեծ՝ մեր Աստծու նման:
13 Ո՛վ Աստուած, քու ճամբադ սրբութեան մէջ է։Աստուծոյ պէս մեծ Աստուած ո՞վ կայ։
Աստուած, ի սրբութեան են ճանապարհք քո. ո՞վ է Աստուած մեծ որպէս զԱստուած մեր:

76:14: Աստուած ՚ի սրբութեան են ճանապարհք քո. ո՞վ է Աստուած մեծ որպէս զԱստուած մեր.
14 Աստուա՛ծ, քո ճանապարհները սրբութեան մէջ են. ո՞ր աստուածն է մեծ՝ մեր Աստծու նման:
13 Ո՛վ Աստուած, քու ճամբադ սրբութեան մէջ է։Աստուծոյ պէս մեծ Աստուած ո՞վ կայ։
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76:1376:14 Боже! свят путь Твой. Кто Бог так великий, как Бог [наш]!
76:14 ὁ ο the θεός θεος God ἐν εν in τῷ ο the ἁγίῳ αγιος holy ἡ ο the ὁδός οδος way; journey σου σου of you; your τίς τις.1 who?; what? θεὸς θεος God μέγας μεγας great; loud ὡς ως.1 as; how ὁ ο the θεὸς θεος God ἡμῶν ημων our
76:14. Deus in sanctuario via tua quis deus magnus ut DeusThy way, O God, is in the holy place: who is the great God like our God?
13. Thy way, O God, is in the sanctuary: who is a great god like unto God?
Thy way, O God, [is] in the sanctuary: who [is so] great a God as [our] God:

76:14 Боже! свят путь Твой. Кто Бог так великий, как Бог [наш]!
76:14
ο the
θεός θεος God
ἐν εν in
τῷ ο the
ἁγίῳ αγιος holy
ο the
ὁδός οδος way; journey
σου σου of you; your
τίς τις.1 who?; what?
θεὸς θεος God
μέγας μεγας great; loud
ὡς ως.1 as; how
ο the
θεὸς θεος God
ἡμῶν ημων our
76:14. Deus in sanctuario via tua quis deus magnus ut Deus
Thy way, O God, is in the holy place: who is the great God like our God?
13. Thy way, O God, is in the sanctuary: who is a great god like unto God?
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Adam Clarke: Commentary on the Bible - 1831
77:14: Thou - doest wonders - Every act of God, whether in nature or grace, in creation or providence, is wondrous; surpasses all power but his own; and can be comprehended only by his own wisdom. To the general observer, his strength is most apparent; to the investigator of nature, his wisdom; and to the genuine Christian, his mercy and love.
Albert Barnes: Notes on the Bible - 1834
77:14: Thou art the God that doest wonders - It is, it must be, the characteristic of God, the true God, to do wonderful things; things which are suited to produce amazement, and which we can little hope to be able to understand. Our judgment of God, therefore, should not be hasty and rash, but calm and deliberate.
Thou hast declared thy strength among the people - Thou hast manifested thy greatness in thy dealings with the people. The word "people" here refers not especially to the Hebrew people, but to the nations - the people of the world at large. On a wide scale, and among all nations, God had done that which was suited to excite wonder, and which people were little qualified as yet to comprehend. No one can judge aright of what another has done unless he can take in the whole subject, and see it as he does who performs the act - unless he understands all the causes, the motives, the results near and remote - unless he sees the necessity of the act - unless he sees what would have been the consequences if it had not been done, for in that which is unknown to us, and which lies beyond the range of our vision, there may be full and sufficient reasons for what has been done, and an explanation may be found there which would remove all the difficulty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:14: the God: Psa 72:18, Psa 86:10, Psa 105:5, Psa 136:4; Exo 15:11; Rev 15:3
thou hast: Exo 13:14, Exo 15:6; Jos 9:9, Jos 9:10; Isa 51:9, Isa 52:10; Dan 3:29, Dan 6:27
John Gill
77:14 Thou art the God that doest wonders,.... In nature, providence, and grace; it seems chiefly to regard what was done for the Israelites in Egypt, and in the wilderness, see Ps 78:12,
thou hast declared thy strength among the people; the nations of the world, who heard what the Lord did for Israel by his mighty power, and with an outstretched arm, as follows.
Robert Jamieson, A. R. Fausset and David Brown
77:14 Illustrations of God's power in His special interventions for His people (Exo. 14:1-31), and, in the more common, but sublime, control of nature (Ps 22:11-14; Hab 3:14) which may have attended those miraculous events (Ex 14:24).
76:1576:15: դու ես Աստուած որ առնես զսքանչելիս։ Ցուցեր ժողովրդեան քում զզօրութիւն քո[7169]. [7169] Ոմանք.Զզօրութիւնս քո։
15 Դու ես հրաշագործ Աստուածը. զօրութիւնդ ցոյց տուիր քո ժողովրդին:
14 Հրաշքներ ընող Աստուածը դո՛ւն ես. Քու զօրութիւնդ ժողովուրդներու մէջ ցուցուցիր։
Դու ես Աստուած` որ առնես զսքանչելիս. ցուցեր ժողովրդեան քում զզօրութիւն քո:

76:15: դու ես Աստուած որ առնես զսքանչելիս։ Ցուցեր ժողովրդեան քում զզօրութիւն քո[7169].
[7169] Ոմանք.Զզօրութիւնս քո։
15 Դու ես հրաշագործ Աստուածը. զօրութիւնդ ցոյց տուիր քո ժողովրդին:
14 Հրաշքներ ընող Աստուածը դո՛ւն ես. Քու զօրութիւնդ ժողովուրդներու մէջ ցուցուցիր։
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76:1476:15 Ты Бог, творящий чудеса; Ты явил могущество Свое среди народов;
76:15 σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God ὁ ο the ποιῶν ποιεω do; make θαυμάσια θαυμασιος wonderful; wonders ἐγνώρισας γνωριζω make known; point out ἐν εν in τοῖς ο the λαοῖς λαος populace; population τὴν ο the δύναμίν δυναμις power; ability σου σου of you; your
76:15. tu es Deus faciens mirabilia ostendens in populis potentiam tuamThou art the God that dost wonders. Thou hast made thy power known among the nations:
14. Thou art the God that doest wonders: thou hast made known thy strength among the peoples.
Thou [art] the God that doest wonders: thou hast declared thy strength among the people:

76:15 Ты Бог, творящий чудеса; Ты явил могущество Свое среди народов;
76:15
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
ο the
ποιῶν ποιεω do; make
θαυμάσια θαυμασιος wonderful; wonders
ἐγνώρισας γνωριζω make known; point out
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
τὴν ο the
δύναμίν δυναμις power; ability
σου σου of you; your
76:15. tu es Deus faciens mirabilia ostendens in populis potentiam tuam
Thou art the God that dost wonders. Thou hast made thy power known among the nations:
14. Thou art the God that doest wonders: thou hast made known thy strength among the peoples.
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Adam Clarke: Commentary on the Bible - 1831
77:15: The son. of Jacob and Joseph - "The sons which Jacob begat and Joseph nourished." says the Chaldee. The Israelites are properly called the sons of Joseph as well as of Jacob, seeing Ephraim and Manasseh, his sons, were taken into the number of the tribes. All the latter part of this Psalm refers to the deliverance of the Israelites from Egypt; and the psalmist uses this as an argument to excite the expectation of the captives. As God delivered our fathers from Egypt, so we may expect him to deliver us from Chaldea. It required his arm to do the former, and that arm is not shortened that it cannot save.
Albert Barnes: Notes on the Bible - 1834
77:15: Thou hast with thine arm - That is, with strength or power, the arm being a symbol of strength. Exo 6:6; Exo 15:16; Psa 10:15.
Redeemed thy people - Thou didst rescue or deliver them from Egyptian bondage. See the notes at Isa 43:3.
The sons of Jacob and Joseph - The descendants of Jacob and Joseph. Jacob is mentioned because he was the ancestor of the twelve tribes; Joseph, because he was conspicuous or eminent among the sons of Jacob, and particularly because he acted so important a part in the affairs of Egypt, from whose dominion they were redeemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:15: with: Psa 136:11, Psa 136:12; Exo 6:6; Deu 9:26, Deu 9:29; Isa 63:9
the sons: Gen. 48:3-20
John Gill
77:15 Thou hast with thine arm redeemed thy people,.... The people of Israel out of Egypt, which was typical of the redemption of the Lord's people by Christ, the arm and power of God:
the sons of Jacob and Joseph. Joseph is particularly mentioned for honour's sake, and because he was the means of supporting Jacob and his family in Egypt; and had special faith in their deliverance from thence; the Targum is,
"the sons whom Jacob begot, and Joseph nourished.''
Selah. See Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
77:15 Jacob and Joseph--representing all.
76:1676:16: փրկեցեր բազկաւ քով զժողովուրդս քո զորդիսն Յակովբայ եւ Յովսեփու[7170]։ Հանգիստ։[7170] Ոմանք.Զժողովուրդ քո։
16 Բազկովդ փրկեցիր քո ժողովրդին՝ Յակոբի եւ Յովսէփի որդիներին: Հանգիստ:
15 Քու բազուկովդ փրկեցիր քու ժողովուրդդ՝ Յակոբին ու Յովսէփին որդիները։ (Սէլա։)
Փրկեցեր բազկաւ քով զժողովուրդս քո զորդիսն Յակոբայ եւ Յովսեփու: Հանգիստ:

76:16: փրկեցեր բազկաւ քով զժողովուրդս քո զորդիսն Յակովբայ եւ Յովսեփու[7170]։ Հանգիստ։
[7170] Ոմանք.Զժողովուրդ քո։
16 Բազկովդ փրկեցիր քո ժողովրդին՝ Յակոբի եւ Յովսէփի որդիներին: Հանգիստ:
15 Քու բազուկովդ փրկեցիր քու ժողովուրդդ՝ Յակոբին ու Յովսէփին որդիները։ (Սէլա։)
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76:1576:16 Ты избавил мышцею народ Твой, сынов Иакова и Иосифа.
76:16 ἐλυτρώσω λυτροω ransom ἐν εν in τῷ ο the βραχίονί βραχιων arm σου σου of you; your τὸν ο the λαόν λαος populace; population σου σου of you; your τοὺς ο the υἱοὺς υιος son Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even Ιωσηφ ιωσηφ Iōsēph; Iosif διάψαλμα διαψαλμα interlude; rest
76:16. redemisti in brachio populum tuum filios Iacob et Ioseph semperWith thy arm thou hast redeemed thy people the children of Jacob and of Joseph.
15. Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph.
Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah:

76:16 Ты избавил мышцею народ Твой, сынов Иакова и Иосифа.
76:16
ἐλυτρώσω λυτροω ransom
ἐν εν in
τῷ ο the
βραχίονί βραχιων arm
σου σου of you; your
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
τοὺς ο the
υἱοὺς υιος son
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
Ιωσηφ ιωσηφ Iōsēph; Iosif
διάψαλμα διαψαλμα interlude; rest
76:16. redemisti in brachio populum tuum filios Iacob et Ioseph semper
With thy arm thou hast redeemed thy people the children of Jacob and of Joseph.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:16: The waters saw thee - What a fine image! He represents God approaching the Red Sea; and the waters, seeing him, took fright, and ran off before him, dividing to the right and left to let him pass. I have not found any thing more majestic than this.
The depths also were troubled - Every thing appears here to have life and perception. The waters see the Almighty, do not wait his coming, but in terror flee away! The deeps, uncovered, are astonished at the circumstance; and as they cannot fly, they are filled with trouble and dismay. Under the hand of such a poet, inanimate nature springs into life; all thinks, speaks, acts; all is in motion, and the dismay is general.
Albert Barnes: Notes on the Bible - 1834
77:16: The waters saw thee ... - The waters of the Red Sea and the Jordan. There is great sublimity in this expression; in representing the waters as conscious of the presence of God, and as fleeing in consternation at his presence. Compare Rev 20:11; Hab 3:10-11.
They were afraid - On the word used here - חול chû l - see Psa 10:5, note; Psa 55:4, note. It may mean here to tremble or quake, as in pain Deu 2:25; Joe 2:6. - Alarm, distress, anguish, came over the waters at the presence of God; and they trembled, and fled.
The depths also were troubled - The deep waters, or the waters "in" the depths. It was not a ripple on the surface; but the very depths - the usually calm and undisturbed waters that lie below the surface - were heaved into commotion at the divine presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:16: Psa 114:3-6; Exo 14:21; Jos 3:15, Jos 3:16; Hab 3:8-10, Hab 3:15
Carl Friedrich Keil and Franz Delitzsch
77:16
When He directed His lance towards the Red Sea, which stood in the way of His redeemed, the waters immediately fell as it were into pangs of travail (יחילוּ, as in Hab 3:10, not ויּחילו), also the billows of the deep trembled; for before the omnipotence of God the Redeemer, which creates a new thing in the midst of the old creation, the rules of the ordinary course of nature become unhinged. There now follow in Ps 77:18, Ps 77:19 lines taken from the picture of a thunder-storm. The poet wishes to describe how all the powers of nature became the servants of the majestic revelation of Jahve, when He executed judgment on Egypt and delivered Israel. זרם, Poel of זרם (cognate זרב, זרף, Aethiopic זנם, to rain), signifies intensively: to stream forth in full torrents. Instead of this line, Habakkuk, with a change of the letters of the primary passage, which is usual in Jeremiah more especially, has זרם מים עבר. The rumbling which the שׁחקים
(Note: We have indicated on Ps 18:12; Ps 36:6, that the שׁהקים are so called from their thinness, but passages like Ps 18:12 and the one before us do not favour this idea. One would think that we have more likely to go back to Arab. sḥq, to be distant (whence suḥḳ, distance; saḥı̂ḳ, distant), and that שׁהקים signifies the distances, like שׁמים, the heights, from שׁחק = suḥḳ, in distinction from שׁחק, an atom (Wetzstein). But the Hebrew affords no trace of this verbal stem, whereas שׁחק, Arab. sḥq, contundere, comminuere (Neshwn: to pound to dust, used e.g., of the apothecary's drugs), is just as much Hebrew as Arabic. And the word is actually associated with this verb by the Arabic mind, inasmuch as Arab. saḥâbun saḥqun (nubes tenues, nubila tenuia) is explained by Arab. sḥâb rqı̂q. Accordingly שׁהקים, according to its primary notion, signifies that which spreads itself out thin and fine over a wide surface, and according to the usage of the language, in contrast with the thick and heavy פני הארץ, the uppermost stratum of the atmosphere, and then the clouds, as also Arab. a‛nân, and the collective ‛anan and ‛anân (vid., Isaiah, at Is 4:5, note), is not first of all the clouds, but the surface of the sky that is turned to us (Fleischer).)
cause to sound forth (נתנוּ, cf. Ps 68:34) is the thunder. The arrows of God (חצציך, in Habakkuk חצּיך) are the lightnings. The Hithpa. (instead of which Habakkuk has יחלּכוּ) depicts their busy darting hither and thither in the service of the omnipotence that sends them forth. It is open to question whether גּלגּל denotes the roll of the thunder (Aben-Ezra, Maurer, Bttcher): the sound of Thy thunder went rolling forth (cf. Ps 29:4), - or the whirlwind accompanying the thunder-storm (Hitzig); the usage of the language (Ps 83:14, also Ezek 10:13, Syriac golgolo) is in favour of the latter. On Ps 77:19 cf. the echo in Ps 97:4. Amidst such commotions in nature above and below Jahve strode along through the sea, and made a passage for His redeemed. His person and His working were invisible, but the result which attested His active presence was visible. He took His way through the sea, and cut His path (Chethb plural, שׁביליך, as in Jer 18:15) through great waters (or, according to Habakkuk, caused His horses to go through), without the footprints (עקּבות with Dag. dirimens) of Him who passes and passed through being left behind to show it.
Geneva 1599
77:16 The (k) waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
(k) He declares how the power of God was declared when he delivered the Israelites through the Red Sea.
John Gill
77:16 The waters saw thee, O God,.... The waters not of Jordan, but of the Red sea; these felt and perceived the power of God, in causing a strong east wind, which dried it up, and made way for the children of Israel to pass through it as on dry land: compare with this Ps 114:3,
the waters saw thee; which is repeated for the confirmation of it, and to excite attention to it, as well as to express the psalmist's admiration at it; the Targum is,
"they saw thy majesty in the midst of the sea, O God; they saw thy power upon the sea;''
not the Egyptians, but the sons of Jacob and Joseph; the old Syriac church understood these waters of the waters of Jordan, at the baptism of Christ, when in their way they saw the incarnate God, and felt his sacred body laid in them, by which he was made manifest to Israel; but Jerom better interprets them, by the help of Rev_ 17:15 of people, nations, and tongues; some of which saw Christ corporeally, others spiritually, and by faith, as preached in the Gospel to the Gentile world:
they were afraid; of the majesty of God, obeyed their Sovereign, of whom they stood in awe, gave way unto him, and fled at his rebuke, see Ps 114:5 or "were in pain" (z), as a woman in travail, as were the Gentile world at the preaching of the Gospel of redemption and salvation by Christ, Rom 8:22,
the depths also were troubled; not only the surface, or waves of the waters, were moved by the strong east wind, through the power of God, but the bottom of the sea was reached by it; the depths were congealed in the midst of it, the channels of water were seen, and the foundation of the world discovered, and the children of Israel went through the deep as on dry land, see Ex 15:8.
(z) "parturierunt", Montanus, Vatablus; "dolore corruptae sunt, videl dolore parturientium", Piscator; so Ainsworth.
John Wesley
77:16 Afraid - And stood still, as men astonished, do.
76:1776:17: Տեսին զքեզ ջուրք Աստուած, տեսին զքեզ ջուրք եւ երկեան, եւ խորք խռովեցան
17 Քեզ տեսան ջրերն, Աստուա՛ծ, տեսան քեզ ջրերն ու սոսկացին, եւ անդունդները խռովուեցին յորդառատ ջրերի ձայնից:
16 Երբ ջուրերը քեզ տեսան, ո՛վ Աստուած, Երբ ջուրերը քեզ տեսան՝ դողացին, Անդունդներն ալ սարսափեցան։
Տեսին զքեզ ջուրք, Աստուած, տեսին զքեզ ջուրք եւ երկեան, եւ խորք [484]խռովեցան ի ձայնէ ջուրց բազմաց:

76:17: Տեսին զքեզ ջուրք Աստուած, տեսին զքեզ ջուրք եւ երկեան, եւ խորք խռովեցան
17 Քեզ տեսան ջրերն, Աստուա՛ծ, տեսան քեզ ջրերն ու սոսկացին, եւ անդունդները խռովուեցին յորդառատ ջրերի ձայնից:
16 Երբ ջուրերը քեզ տեսան, ո՛վ Աստուած, Երբ ջուրերը քեզ տեսան՝ դողացին, Անդունդներն ալ սարսափեցան։
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76:1676:17 Видели Тебя, Боже, воды, видели Тебя воды и убоялись, и вострепетали бездны.
76:17 εἴδοσάν οραω view; see σε σε.1 you ὕδατα υδωρ water ὁ ο the θεός θεος God εἴδοσάν οραω view; see σε σε.1 you ὕδατα υδωρ water καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear καὶ και and; even ἐταράχθησαν ταρασσω stir up; trouble ἄβυσσοι αβυσσος abyss πλῆθος πληθος multitude; quantity ἤχους ηχος noise; sound ὑδάτων υδωρ water
76:17. videntes te aquae Deus videntes te aquae parturierunt et commotae sunt abyssiThe waters saw thee, O God, the waters saw thee: and they were afraid, and the depths were troubled.
16. The waters saw thee, O God; the waters saw thee, they were afraid: the depths also trembled.
The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled:

76:17 Видели Тебя, Боже, воды, видели Тебя воды и убоялись, и вострепетали бездны.
76:17
εἴδοσάν οραω view; see
σε σε.1 you
ὕδατα υδωρ water
ο the
θεός θεος God
εἴδοσάν οραω view; see
σε σε.1 you
ὕδατα υδωρ water
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
καὶ και and; even
ἐταράχθησαν ταρασσω stir up; trouble
ἄβυσσοι αβυσσος abyss
πλῆθος πληθος multitude; quantity
ἤχους ηχος noise; sound
ὑδάτων υδωρ water
76:17. videntes te aquae Deus videntes te aquae parturierunt et commotae sunt abyssi
The waters saw thee, O God, the waters saw thee: and they were afraid, and the depths were troubled.
16. The waters saw thee, O God; the waters saw thee, they were afraid: the depths also trembled.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
77:17: The clouds poured out water - It appears from this that there was a violent tempest at the time of the passage of the Red Sea. There was a violent storm of thunder, lightning, and rain. These three things are distinctly marked here.
1. "The skies sent out a sound:" the Thunder.
2. "Thine arrows went abroad:" the Lightning.
3. "The clouds poured out water:" the Rain. In the next verse we have,
4. An Earthquake: "The earth trembled and shook," Psa 77:18.
Albert Barnes: Notes on the Bible - 1834
77:17: The clouds poured out water - Margin, "The clouds were poured forth with water." The translation in the text is the more correct. This is a description of a storm; but to what particular storm in history does not appear. It was evidently some exhibition of the divine greatness and power in delivering the children of Israel, and may have referred to the extraordinary manifestation of God at Mount Sinai, amidst lightnings, and thunders, and tempests. Exo 19:16. For a general description of a storm, as illustrating this passage, see Job 36:26-33, notes; Job 37:1-5, notes; and Psa 29:1-11.
The skies sent out a sound - The voice of thunder, which seems to come from the sky.
Thine arrows also - The lightnings - compared with burning or ignited arrows. Such arrows were anciently used in war. They were bound round with rags, and dipped in some combustible substance - as turpentine - and shot into houses, grain-fields, haystacks, or towns, for the purpose of setting them on fire. It was not unnatural to compare the rapid lightnings with such blazing arrows.
Went abroad - They moved rapidly in all directions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:17: poured out like water, Heb. were poured forth with water, Psa 68:8, Psa 68:9
thine: Psa 18:14, Psa 144:6; Sa2 22:15; Hab 3:11
Geneva 1599
77:17 The clouds poured out water: the skies sent out a (l) sound: thine arrows also went abroad.
(l) That is, thundered and lightninged.
John Gill
77:17 The clouds poured out water,.... This, with some other circumstances which follow, are not related by Moses in the history of this affair; but as they are here recorded by an inspired penman, there is no doubt to be made of the truth of them; besides Josephus (a) relates the same things; he says, that at the time when the Egyptians were drowned in the Red sea, rains descended from heaven, and there were terrible thunders, lightnings, and thunderbolts; this was when the Lord looked through the cloud, and troubled the host of the Egyptians, Ex 14:24,
the skies sent out a sound; or the airy clouds, the lighter ones, and which were higher in the heavens, as the others before mentioned were thick clouds, full of water, and hung lower; these were thunderclouds, and thunder is the sound which they sent forth, as in the following verse:
thine arrows also went abroad: that is, lightnings, as in Ps 18:14, so Aben Ezra; but Kimchi interprets them of hailstones.
(a) Antiqu. l. 2. c. 16. sect. 3.
John Wesley
77:17 Poured - When the Israelites passed over the sea. Arrows - Hail - stones or lightnings.
76:1876:18: ՚ի ձայնէ ջուրց բազմաց։ Ձայն ետուն ամպք, քանզի եւ նետք քո գնան
18 Ամպերը ձայն տուին, ուստի եւ քո նետերը սլացան քո անուի որոտման ձայնից:
17 Ամպերը ջուր թափեցին. Երկինքները ձայն հանեցին. Նետերդ ալ գացին։
Ձայն ետուն ամպք, քանզի`` եւ նետք քո գնան:

76:18: ՚ի ձայնէ ջուրց բազմաց։ Ձայն ետուն ամպք, քանզի եւ նետք քո գնան
18 Ամպերը ձայն տուին, ուստի եւ քո նետերը սլացան քո անուի որոտման ձայնից:
17 Ամպերը ջուր թափեցին. Երկինքները ձայն հանեցին. Նետերդ ալ գացին։
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76:1776:18 Облака изливали воды, тучи издавали гром, и стрелы Твои летали.
76:18 φωνὴν φωνη voice; sound ἔδωκαν διδωμι give; deposit αἱ ο the νεφέλαι νεφελη cloud καὶ και and; even γὰρ γαρ for τὰ ο the βέλη βελος missile σου σου of you; your διαπορεύονται διαπορευομαι travel through
76:18. excusserunt aquas nubila vocem dederunt nubes et sagittae tuae discurrebantGreat was the noise of the waters: the clouds sent out a sound. For thy arrows pass:
17. The clouds poured out water; the skies sent out a sound: thine arrows also went abroad.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad:

76:18 Облака изливали воды, тучи издавали гром, и стрелы Твои летали.
76:18
φωνὴν φωνη voice; sound
ἔδωκαν διδωμι give; deposit
αἱ ο the
νεφέλαι νεφελη cloud
καὶ και and; even
γὰρ γαρ for
τὰ ο the
βέλη βελος missile
σου σου of you; your
διαπορεύονται διαπορευομαι travel through
76:18. excusserunt aquas nubila vocem dederunt nubes et sagittae tuae discurrebant
Great was the noise of the waters: the clouds sent out a sound. For thy arrows pass:
17. The clouds poured out water; the skies sent out a sound: thine arrows also went abroad.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
77:18: The voice of thy thunder was in the heaven - Compare the notes at Psa 29:1-11. The word rendered "heaven" here - גלגל galgal - means properly "a wheel," as of a chariot, Isa 5:28; Eze 10:2, Eze 10:6; Eze 23:24; Eze 26:10. Then it means a "whirlwind," as that which rolls along, Eze 10:13. Then it is used to denote chaff or stubble, as driven along before a whirlwind, Psa 83:13; Isa 17:13. It is never used to denote heaven. It means here, undoubtedly, the whirlwind; and the idea is, that in the ragings of the storm, or of the whirlwind, the voice of God was heard - the deep bellowing thunder - as if God spoke to people.
The lightnings lightened the world - The whole earth seemed to be in a blaze.
The earth trembled and shook - See the notes at Psa 29:1-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:18: voice: Psa 29:3-9; Exo 19:16; Job 37:1-5; Rev 11:19
lightnings: Psa 97:4; Hab 3:4; Rev 18:1
earth: Exo 19:18; Sa2 22:8, Sa2 22:14; Mat 27:51, Mat 28:2; Rev 20:11
John Gill
77:18 The voice of thy thunder was in the heaven,.... Thunder is the voice of God, Job 37:5 this is heard in "the orb" (b), or the air, so called, because spherical; the Targum is
"the voice of thy thunder was heard in the wheel;''
so the word here used sometimes signifies; so Ezek 10:13, and is so rendered here by some (c); some think this refers to the wheels of the chariots of the Egyptians, which were taken off, it may be by the force of thunder and lightning, so that they drove on heavily, Ex 14:25,
the lightnings lightened the world; not only that part of the world where the Israelites and Egyptians were, but the whole world; for lightning comes out of the east, and shines to the west, Mt 24:27, this was in the night, and a very dark night it was, as Josephus (d) affirms; see Ps 97:4,
the earth trembled and shook; there was an earthquake at the same time; unless this is to be understood of the panic which the inhabitants of the earth were put into on hearing of this wonderful event, Josh 2:9.
(b) "in rotunditate", Montanus, Vatablus; "in isto orbe", Junius & Tremeullis; "in orbe", Cocceius; "in sphaera", Arab. (c) "In rota", Pagninus, Tigurine version, Musculus, Gejerus; "in rotis", Muis, Syr. vid. Suidam in voce (d) Ut supra. (Antiq. l. 2. c. 16. sect. 3.)
76:1976:19: ՚ի ձայնէ որոտալոյ քոյ անուի։ Երեւեցան փայլատակունք քո տիեզերաց, խռովեցաւ եւ դողաց երկիր[7171]։ [7171] Ոմանք.Ձայն որոտալոյ քո յանուի։
19 Երեւացին քո փայլակները տիեզերքի, եւ երկիրը խռովուեց ու դողաց:
18 Քու որոտումիդ ձայնը երկինքն էր։Փայլակները լոյս տուին աշխարհի։Երկիր սասանեցաւ ու դողաց։
[485]ի ձայնէ որոտալոյ քո անուի``. երեւեցան փայլատակունք քո տիեզերաց, խռովեցաւ եւ դողաց երկիր:

76:19: ՚ի ձայնէ որոտալոյ քոյ անուի։ Երեւեցան փայլատակունք քո տիեզերաց, խռովեցաւ եւ դողաց երկիր[7171]։
[7171] Ոմանք.Ձայն որոտալոյ քո յանուի։
19 Երեւացին քո փայլակները տիեզերքի, եւ երկիրը խռովուեց ու դողաց:
18 Քու որոտումիդ ձայնը երկինքն էր։Փայլակները լոյս տուին աշխարհի։Երկիր սասանեցաւ ու դողաց։
zohrab-1805▾ eastern-1994▾ western am▾
76:1876:19 Глас грома Твоего в круге небесном; молнии освещали вселенную; земля содрогалась и тряслась.
76:19 φωνὴ φωνη voice; sound τῆς ο the βροντῆς βροντη thunder σου σου of you; your ἐν εν in τῷ ο the τροχῷ τροχος wheel ἔφαναν φαινω shine; appear αἱ ο the ἀστραπαί αστραπη lightning σου σου of you; your τῇ ο the οἰκουμένῃ οικουμενη habitat ἐσαλεύθη σαλευω sway; rock καὶ και and; even ἔντρομος εντρομος trembling ἐγενήθη γινομαι happen; become ἡ ο the γῆ γη earth; land
76:19. vox tonitrui tui in rota apparuerunt fulgora tua orbi concussa est et commota est terraThe voice of thy thunder in a wheel. Thy lightnings enlightened the world: the earth shook and trembled.
18. The voice of thy thunder was in the whirlwind; the lightnings lightened the world: the earth trembled and shook.
The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook:

76:19 Глас грома Твоего в круге небесном; молнии освещали вселенную; земля содрогалась и тряслась.
76:19
φωνὴ φωνη voice; sound
τῆς ο the
βροντῆς βροντη thunder
σου σου of you; your
ἐν εν in
τῷ ο the
τροχῷ τροχος wheel
ἔφαναν φαινω shine; appear
αἱ ο the
ἀστραπαί αστραπη lightning
σου σου of you; your
τῇ ο the
οἰκουμένῃ οικουμενη habitat
ἐσαλεύθη σαλευω sway; rock
καὶ και and; even
ἔντρομος εντρομος trembling
ἐγενήθη γινομαι happen; become
ο the
γῆ γη earth; land
76:19. vox tonitrui tui in rota apparuerunt fulgora tua orbi concussa est et commota est terra
The voice of thy thunder in a wheel. Thy lightnings enlightened the world: the earth shook and trembled.
18. The voice of thy thunder was in the whirlwind; the lightnings lightened the world: the earth trembled and shook.
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Adam Clarke: Commentary on the Bible - 1831
77:19: Thy way is in the sea - Thou didst walk through the sea, thy path was through a multitude of waters.
Thy footsteps are not known - It was evident from the effects that God was there: but his track could not be discovered; still he is the Infinite Spirit, without parts, limits, or passions. No object of sense.
Albert Barnes: Notes on the Bible - 1834
77:19: Thy way is in the sea - Probably the literal meaning here is, that God had shown his power and faithfulness in the sea (that is, the Red Sea), in delivering his people; it was there that his true character was seen, as possessing almighty power, and as being able to deliver his people. But this seems to have suggested, also, another idea - that the ways of God, in his providential dealings, were like walking through the sea, where no permanent track would be made, where the waves would close on the path, and where it would be impossible by any footprints to ascertain the way which he had taken. So in regard to his doings and his plans. There is nothing by which man can determine in regard to them. There are no traces by which he can follow out the divine designs - as none can follow one whose path is through the trackless waters. The subject is beyond man's reach, and there should be no rash or harsh judgment of the Almighty.
And thy path in the great waters - The additional idea here may be, that the ways or plans of God are vast - like the ocean. Even in shallow waters, when one wades through them, the path closes at once, and the way cannot be traced; but God's goings are like those of one who should move through the great ocean - over a boundless sea - where none could hope to follow him.
And thy footsteps are not known - The word rendered "footsteps" means properly the print made by the "heel," and the print made by the foot. The idea here is, that there are no traces in regard to many of the dealings of God, which appear most incomprehensible to us, and which trouble us most, as there can be no footprints left in the waters. We should not venture, therefore, to sit in judgment on the doings of God, or presume that we can understand them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:19: way: Psa 29:10, Psa 97:2; Neh 9:11; Nah 1:3, Nah 1:4; Hab 3:15
footsteps: Exo 14:28; Rom 11:33
Geneva 1599
77:19 Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not (m) known.
(m) For when you had brought over your people, the water returned to her course, and the enemies who thought to have followed them, could not pass through, (Ex 14:28-29).
John Gill
77:19 Thy way is in the sea,.... In the sea of Suph, as the Targum, the Red sea; it was the Lord that made the way in the sea for the Israelites, and went before them, and led them through it:
and thy path in the great waters; because the word rendered path is written with yod, and is in the plural number, though the Masorites observe, that that letter is redundant, and so the word is singular; hence the Jews imagine there were more paths than one, even twelve, according to the number of the tribes, and which they think is intimated in Ps 136:13,
and thy footsteps are not known; not by the Egyptians, who assayed to follow after the people of Israel with the Lord at the head of them, nor by any since; for the waters returned and covered the place on which the Israelites went as on dry ground; so that no footsteps or traces were to be seen at all ever since; and such are the ways God, many of them in providence as well as in grace, Rom 11:33, it may be rendered "thy heels", which made the footsteps or impressions; which latter being the works of God, may be seen and known, but not the former, he being invisible; so Gussetius (e) observes.
(e) Comment. Ebr. p. 633.
John Wesley
77:19 Not known - Because the water returned and covered them.
Robert Jamieson, A. R. Fausset and David Brown
77:19 waters . . . , footsteps--may refer to His actual leading the people through the sea, though also expressing the mysteries of providence.
76:2076:20: ՚Ի ծովո՛ւ են ճանապարհք քո, եւ շաւիղք քո ՚ի ջուրս բազումս, եւ հետք քո ո՛չ եւս երեւին[7172]։ [7172] Ոմանք.Եւ հետք քո ո՛չ երեւին։
20 Քո ճանապարհները ծովում են, շաւիղներդ՝ յորդառատ ջրերում, եւ քո հետքերը չեն երեւում:
19 Քու ճանապարհդ ծովուն մէջ է Եւ քու ճամբադ մեծ ջուրերուն մէջ է Ու քու շաւիղներդ չեն երեւիր։
Ի ծովու են ճանապարհք քո, եւ շաւիղք քո ի ջուրս բազումս, եւ հետք քո ոչ եւս երեւին:

76:20: ՚Ի ծովո՛ւ են ճանապարհք քո, եւ շաւիղք քո ՚ի ջուրս բազումս, եւ հետք քո ո՛չ եւս երեւին[7172]։
[7172] Ոմանք.Եւ հետք քո ո՛չ երեւին։
20 Քո ճանապարհները ծովում են, շաւիղներդ՝ յորդառատ ջրերում, եւ քո հետքերը չեն երեւում:
19 Քու ճանապարհդ ծովուն մէջ է Եւ քու ճամբադ մեծ ջուրերուն մէջ է Ու քու շաւիղներդ չեն երեւիր։
zohrab-1805▾ eastern-1994▾ western am▾
76:1976:20 Путь Твой в море, и стезя Твоя в водах великих, и следы Твои неведомы.
76:20 ἐν εν in τῇ ο the θαλάσσῃ θαλασσα sea ἡ ο the ὁδός οδος way; journey σου σου of you; your καὶ και and; even αἱ ο the τρίβοι τριβος path σου σου of you; your ἐν εν in ὕδασι υδωρ water πολλοῖς πολυς much; many καὶ και and; even τὰ ο the ἴχνη ιχνος footstep σου σου of you; your οὐ ου not γνωσθήσονται γινωσκω know
76:20. in mari via tua et semitae tuae in aquis multis et vestigia tua non sunt agnitaThy way is in the sea, and thy paths in many waters: and thy footsteps shall not be known.
19. Thy way was in the sea, and thy paths in the great waters, and thy footsteps were not known.
Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known:

76:20 Путь Твой в море, и стезя Твоя в водах великих, и следы Твои неведомы.
76:20
ἐν εν in
τῇ ο the
θαλάσσῃ θαλασσα sea
ο the
ὁδός οδος way; journey
σου σου of you; your
καὶ και and; even
αἱ ο the
τρίβοι τριβος path
σου σου of you; your
ἐν εν in
ὕδασι υδωρ water
πολλοῖς πολυς much; many
καὶ και and; even
τὰ ο the
ἴχνη ιχνος footstep
σου σου of you; your
οὐ ου not
γνωσθήσονται γινωσκω know
76:20. in mari via tua et semitae tuae in aquis multis et vestigia tua non sunt agnita
Thy way is in the sea, and thy paths in many waters: and thy footsteps shall not be known.
19. Thy way was in the sea, and thy paths in the great waters, and thy footsteps were not known.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Изображается чудесный переход евреев через Чермное мора. - "Стезя Твоя в водах великих" - след Твоего всемогущества, проявление последнего - в разделении глубоких вод; "следы Твои неведомы" - обыкновенным образом, естественными силами подобный факт необъясним, он - дело непостижимой Твоей силы.

Указание автором чудесной помощи Бога своему народу в прошлом, видимо, успокаивает писателя и вселяет веру, что искреннее обращение евреев к Богу явится источником для ниспослания на них милости Господа и в настоящее время. Этим и объясняется, что автор псалма в его начале сказал: "он услышит меня".
Adam Clarke: Commentary on the Bible - 1831
77:20: Thou leddest thy people like a flock - This may refer to the pillar of cloud and fire. It went before them, and they followed it. So, in the eastern countries, the shepherd does not drape, but leads, his flock. He goes before them to find them pasture, and they regularly follow him.
By the hand of Moses and Aaron - They were God's agents; and acted, in civil and sacred things, just as directed by the Most High.
Albert Barnes: Notes on the Bible - 1834
77:20: Thou leddest thy people like a flock by the hand of Moses and Aaron - This satisfied and comforted the mind of the psalmist. God had never forsaken his people. He had shown himself faithful in his dealings with them. He had acted the part of a good shepherd. In all the dangers of their way; in their perilous journey through the wilderness; amidst foes, privations, and troubles - rocks, sands, storms, tempests - when surrounded by enemies, and when their camp was infested with poisonous serpents - God had shown himself able to protect his people, and had been faithful to all his promises and covenant-engagements. Looking back to this period of their history, the psalmist saw that there was abundant reason for confiding in God, and that the mind should repose on him calmly amid all that was dark and mysterious in his dealings. In view of the past, the mind ought to be calm; encouraged by the past, however incomprehensible may be God's doings, people may come to him, and entrust all their interests to him with the confident assurance that their salvation will be secure, and that all which seems dark and mysterious in the dealings of God will yet be made clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
77:20: Psa 78:52, Psa 80:1; Exo 13:21, Exo 14:19; Isa 63:11, Isa 63:12; Hos 12:13; Act 7:35, Act 7:36
Carl Friedrich Keil and Franz Delitzsch
77:20
If we have divided the strophes correctly, then this is the refrain-like close. Like a flock God led His people by Moses and Aaron (Num 33:1) to the promised goal. At this favourite figure, which is as it were the monogram of the Psalms of Asaph and of his school, the poet stops, losing himself in the old history of redemption, which affords him comfort in abundance, and is to him a prophecy of the future lying behind the afflictive years of the present.
John Gill
77:20 Thou leddest thy people like a flock,.... Either through the Red sea, according to R. Moses Hacohen, as Aben Ezra observes; see Is 63:11, or rather, as he and Kimchi, through the wilderness, after they were led through the sea; the people of Israel are compared to a flock of sheep; the Lord is represented as the Shepherd of them, who took care of them, protected and preserved them from their enemies:
by the hand of Moses and Aaron; the one was their civil and the other their ecclesiastical governor, and both under the Lord, and instruments of his, in guiding and conducting the people in all things needful for them. The Arabic version adds, "Allelujah"; from all this the psalmist concluded, though it is not mentioned, that as God had delivered his people of old out of their straits and difficulties, so he hoped and believed, that as he could, he would deliver him in his own time and way; and by this means his faith was relieved and strengthened.
John Wesley
77:20 Leddest - First through the sea, and afterwards through the wilderness, with singular care and tenderness, as a shepherd doth his sheep.
76:2176:21: Առաջնորդեցեր որպէս խաշին ժողովրդեան քոյ, ՚ի ձեռն Մովսիսի եւ Ահարոնի[7173]։ Տունք. ժը̃։ Գոբղայս. լը̃։[7173] Յօրինակին.Մովսիսի եւ Եհարոնի։
21 Քո ժողովրդին ոչխարների պէս առաջնորդեցիր Մովսէսի եւ Ահարոնի ձեռքով:
20 Հօտի պէս քու ժողովուրդիդ առաջնորդեցիր Մովսէսին ու Ահարոնին ձեռքովը։
Առաջնորդեցեր որպէս խաշին ժողովրդեան քո, ի ձեռն Մովսիսի եւ Ահարոնի:

76:21: Առաջնորդեցեր որպէս խաշին ժողովրդեան քոյ, ՚ի ձեռն Մովսիսի եւ Ահարոնի[7173]։ Տունք. ժը̃։ Գոբղայս. լը̃։
[7173] Յօրինակին.Մովսիսի եւ Եհարոնի։
21 Քո ժողովրդին ոչխարների պէս առաջնորդեցիր Մովսէսի եւ Ահարոնի ձեռքով:
20 Հօտի պէս քու ժողովուրդիդ առաջնորդեցիր Մովսէսին ու Ահարոնին ձեռքովը։
zohrab-1805▾ eastern-1994▾ western am▾
76:2076:21 Как стадо, вел Ты народ Твой рукою Моисея и Аарона.
76:21 ὡδήγησας οδηγεω guide ὡς ως.1 as; how πρόβατα προβατον sheep τὸν ο the λαόν λαος populace; population σου σου of you; your ἐν εν in χειρὶ χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron
76:21. deduxisti quasi gregem populum tuum in manu Mosi et AaronThou hast conducted thy people like sheep, by the hand of Moses and Aaron.
20. Thou leddest thy people like a flock, by the hand of Moses and Aaron.
Thou leddest thy people like a flock by the hand of Moses and Aaron:

76:21 Как стадо, вел Ты народ Твой рукою Моисея и Аарона.
76:21
ὡδήγησας οδηγεω guide
ὡς ως.1 as; how
πρόβατα προβατον sheep
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ἐν εν in
χειρὶ χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
76:21. deduxisti quasi gregem populum tuum in manu Mosi et Aaron
Thou hast conducted thy people like sheep, by the hand of Moses and Aaron.
20. Thou leddest thy people like a flock, by the hand of Moses and Aaron.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾