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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан с целью найти в фактах из прошлой жизни еврейского народа объяснение некоторых событий настоящего времени (67:-7:2) и руководство для будущего (4-8). Из таких фактов писатель останавливается на вероломстве колена Ефремова, его неблагодарности пред Господом (10-12). Заканчивает указанием, что в этом пренебрежении заповедей Иеговы и недостоинств Ефрема заключается причина, почему Господь его отверг, а избрал Иуду, гору Сион и царя Давида для правления народом (67:-7:1). Последние слова указывают на апологетическую цель псалма - оправдать необходимость и полезность избрания для столицы горы Сион, перенесения туда Кивота Завета и избрания Давида не из племени Ефремова, а из колена Иуды. Многолюдное, богатое и гордое колено Ефремово пользовалось до Давида громадным влиянием на весь еврейский народ. Лишение его святыни Ковчега Завета при Давиде, равно как избрание царя из другого племени вызывало среди ефремлян недовольства и являлось, вероятно, источником некоторых внутренних усобиц. Для предотвращения и уничтожения последних писатель написал означенный псалом. Отсюда должно заключить, что он был современником Давида, тем Асафом, который пользовался среди народа великим авторитетом, как "прозорливец" и который был одним из начальников хоров Давидовых.

Внимай весь народ моему слову, в котором я сообщу узнанное от отцов для нашего научения и передачи потомкам, чтобы не забывать Бога и не походить на упорных и мятежных отцов (1-8). Сыны Ефремовы не сохранили Завета Божия, забыли его многочисленные чудеса при выходе и после выхода из Египта (9-16). Они продолжали раздражать Господа и в пустыне, требуя себе пищи, какой им хотелось. Господь чудесно питал их и они гибли от пресыщения (17:-31). Они все-таки продолжали грешить. Когда же Господь посылал на них бедствия, и они взывали к Нему, Он спасал их (32-40). По избавлении они снова оскорбляли Господа и не помнили тех великих милостей, которыми Он осыпал их с изведения из Египта и после поселения в Палестине (41-55). И на этой земле они оскорбляли Его своими высотами, почему Он и отверг жилище в Силоме и отдал в плен Кивот Завета (56-66). Тогда-то Господь отверг колено Ефремово, а избрал Иуду, гору Сион и царя Давида, чистого сердцем и кроткого (67:-7:2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins wherewith they had provoked him, and the many tokens of his displeasure they had been under for their sins. The psalmist began, in the foregoing psalm, to relate God's wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy, but how basely they had conducted themselves towards God, which justified him in correcting them as he did at this time, and forbade all complaints. Here is, I. The preface to this church history, commanding the attention of the present age to it and recommending it to the study of the generations to come, ver. 1-8. II. The history itself from Moses to David; it is put into a psalm or song that it might be the better remembered and transmitted to posterity, and that the singing of it might affect them with the things here related, more than they would be with a bare narrative of them. The general scope of this psalm we have (ver. 9-11) where notice is taken of the present rebukes they were under (ver. 9), the sin which brought them under those rebukes (ver. 10), and the mercies of God to them formerly, which aggravated that sin, ver. 11. As to the particulars, we are here told, 1. What wonderful works God had wrought for them in bringing them out of Egypt (ver. 12-16), providing for them in the wilderness (ver. 23-29), plaguing and ruining their enemies (ver. 43-53), and at length putting them in possession of the land of promise, ver. 54, 55. 2. How ungrateful they were to God for his favours to them and how many and great provocations they were guilty of. How they murmured against God and distrusted him (ver. 17-20), and did but counterfeit repentance and submission when he punished them (ver. 34-37), thus grieving and tempting him, ver. 40-42. How they affronted God with their idolatries after they came to Canaan, ver. 56-58. 3. How God had justly punished them for their sins (ver. 21, 22) in the wilderness, making their sin their punishment (ver. 29-33), and now, of late, when the ark was taken by the Philistines, ver. 59-64. 4. How graciously God had spared them and returned in mercy to them, notwithstanding their provocations. He had forgiven them formerly (ver. 38, 39), and now, of late, had removed the judgments they had brought upon themselves, and brought them under a happy establishment both in church and state, ver. 65-72. As the general scope of this psalm may be of use to us in the singing of it, to put us upon recollecting what God has done for us and for his church formerly, and what we have done against him, so the particulars also may be of use to us, for warning against those sins of unbelief and ingratitude which Israel of old was notoriously guilty of, and the record of which was preserved for our learning. "These things happened unto them for ensamples," 1 Cor. x. 11; Heb. iv. 11.
Adam Clarke: Commentary on the Bible - 1831
An enumeration of the principal effects of the goodness of God to his people, vv. 1-16; of their rebellions and punishment, vv. 17-33; their feigned repentance, Psa 78:34-37; God's compassion towards them, Psa 78:38, Psa 78:39; their backsliding, and forgetfulness of his mercy, Psa 78:40-42; the plagues which he brought upon the Egyptians, Psa 78:43-51; the deliverance of his own people, and their repeated ingratitude and disobedience, Psa 78:52-58; their punishment, Psa 78:59-64; God's wrath against their adversaries, Psa 78:65, Psa 78:66; his rejection of the tribes of Israel abut his choice of the tribe of Judah, and of David to be king over his people, Psa 78:67-72.
The title, Maschil of Asaph; or, according to the margin, A Psalm for Asaph to give instruction; contains nothing particular. The Arabic has, "A sermon from Asaph to the people." The Psalm was probably not written by David, but after the separation of the ten tribes of Israel, and after the days of Rehoboam, and before the Babylonish captivity, for the temple was still standing, Psa 78:69. Calmet supposes that it was written in the days of Asa, who had gained, by the aid of the Syrians, a great victory over the Israelites; and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See 2 Chronicles 15 and Ch2 16:1-14.
Albert Barnes: Notes on the Bible - 1834
78:0: This is one of the psalms ascribed to Asaph. See Introduction to Ps. 73. If, as is likely, it was composed at a later period than the time of David, the word "Asaph" must be taken as a general term denoting the successor in the family off Asaph, who presided over the music the sanctuary. On the word "Maschil" in the title, see the notes at the title to Psa 32:1-11.
The time when the psalm was composed cannot now be ascertained with any certainty. It was evidently written, however, after the Rev_olt of the ten tribes, and the establishment of the sovereignty in the tribe of Judah; that is, after the time of David and Solomon. This is apparent from Psa 78:9, Psa 78:67, where "Ephraim," the chief of the ten tribes, is referred to in distinction from "Judah."
The design of the psalm is, evidently, to vindicate the fact that Ephraim had been rejected, and that Judah had been chosen to be the head of the nation. The reason of this was found in the conduct of Ephraim, or the ten tribes, in Rev_olting from God, and in forgetting the divine mercy and compassion shown to the Hebrew people in former days. See Psa 78:9-11, Psa 78:67-68.
The argument in the psalm is the following:
I. A call on all the people, addressed to them by the king or the ruler, to attend to the instructions of former times - the lessons which it was of importance to transmit to future generations, Psa 78:1-4.
II. God had established a general law which he had designed for all the people, or which he intended should be the law of the nation as such - that all the people might set their hope in God, or be worshippers of Him as the only true God, and that they might all be one people, Psa 78:5-8.
III. Ephraim - the most powerful of the ten tribes, and their head and representative - had been guilty of disregarding that law, and had refused to come to the common defense of the nation, Psa 78:9-11.
IV. The wickedness of this rebellion is shown by the great favors which, in its former history, God had shown to the nation as such, including these very tribes, Ps. 78:12-66.
V. The reason is stated, founded on their apostasy, why God had rejected Ephraim, and why he had chosen Judah, and made Zion the capital of the nation, instead of selecting a place within the limits of the tribe of Ephraim for that purpose, Psa 78:67-68.
VI. The fact is declared that David had been chosen to rule over the people; that he had been taken from humble life, and made the ruler of the nation, and that the line of the sovereignty had been settled in him, Psa 78:69-72.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 78:1, An exhortation both to learn and to preach, the law of God; Psa 78:9, The story of God's wrath against the incredulous and disobedient; Psa 78:67, The Israelites being rejected, God chose Judah, Zion, and David.
Asaph, to give instruction. Psa 74:1 *title This Psalm was probably written, as Calmet and others suppose, by Asaph in the days of Asa, who had gained, by the aid of the Syrians, a great victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. ch2 15:1-16:14
Carl Friedrich Keil and Franz Delitzsch

The Warning-Mirror of History from Moses to David
In the last verse of Ps 77 Israel appears as a flock which is led by Moses and Aaron; in the last verse of Psalms 78 as a flock which is led by David, of a pure heart, with judicious hands. Both Psalms also meet in thoughts and expressions, just as the לאסף of both leads one to expect. Psalms 78 is called Maskı̂l, a meditation. The word would also be appropriate here in the signification "a didactic poem." For the history of Israel is recapitulated here from the leading forth out of Egypt through the time of the Judges down to David, and that with the practical application for the present age that they should cleave faithfully to Jahve, more faithfully than the rebellious generation of the fathers. After the manner of the Psalms of Asaph the Ephraimites are made specially prominent out of the whole body of the people, their disobedience as well as the rejection of Shiloh and the election of David, by which it was for ever at an end with the supremacy of Ephraim and also of his brother-tribe of Benjamin.
The old Asaphic origin of the Psalm has been contested: - (1) Because Ps 78:9 may be referred to the apostasy of Ephraim and of the other tribes, that is to say, to the division of the kingdom. But this reference is capriciously imagined to be read in Ps 78:9. (2) Because the Psalm betrays a malice, indeed a national hatred against Ephraim, such as is only explicable after the apostasy of the ten tribes. But the alienation and jealousy between Ephraim and Judah is older than the rupture of the kingdom. The northern tribes, in consequence of their position, which was more exposed to contact with the heathen world, had already assumed a different character from that of Judah living in patriarchal seclusion. They could boast of a more excited, more martial history, one richer in exploit; in the time of the Judges especially, there is scarcely any mention of Judah. Hence Judah was little thought of by them, especially by powerful Ephraim, which regarded itself as the foremost tribe of all the tribes. From the beginning of Saul's persecution of David, however, when the stricter principle of the south came first of all into decisive conflict for the mastery with the more lax principle of the Ephraimites, until the rebellion of Jeroboam against Solomon, there runs through the history of Israel a series of acts which reveal a deep reft between Judah and the other tribes, more especially Benjamin and Ephraim. Though, therefore, it were true that a tone hostile to Ephraim is expressed in the Psalm, this would not be any evidence against its old Asaphic origin, since the psalmist rests upon facts, and, without basing the preference of Judah upon merit, he everywhere contemplates the sin of Ephraim, without any Judaean boasting, in a connection with the sin of the whole nation, which involves all in the responsibility. Nor is Ps 78:69 against Asaph the contemporary of David; for Asaph may certainly have seen the building of the Temple of Solomon as it towered upwards to the skies, and Caspari in his Essay on the Holy One of Israel (Luther. Zeitschrift, 1844, 3) has shown that even the divine name קדושׁ ישׂראל does not militate against him. We have seen in connection with Ps 76:1-12 how deeply imbued Isaiah's language is with that of the Psalms of Asaph. It cannot surprise us of Asaph is Isaiah's predecessor in the use of the name "the Holy One of Isreal." The fact, however, that the writer of the Psalm takes the words and colours of his narration from all five books of the Pentateuch, with the exception of Leviticus, is not opposed to our view of the origin of the Pentateuch, but favourable to it. The author of the Book of Job, with whom in Ps 78:64 he verbally coincides, is regarded by us as younger; and the points of contact with other Psalms inscribed "by David," "by the sons of Korah," and "by Asaph," do not admit of being employed for ascertaining his time, since the poet is by no means an unindependent imitator.
The manner of representation which characterizes the Psalm becomes epical in its extension, but is at the same time concise after the sententious style. The separate historical statements have a gnome-like finish, and a gem-like elegance. The whole falls into two principal parts, vv. 1-37, vv. 38-72; the second part passes over from the God-tempting unthankfulness of the Israel of the desert to that of the Israel of Canaan. Every three strophes form one group.
John Gill
INTRODUCTION TO PSALM 78
Maschil of Asaph. Or for "Asaph" (f); a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Ps 32:1, which was delivered to Asaph to be sung; the Targum is,
"the understanding of the Holy Spirit by the hands of Asaph.''
Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2Chron 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Mt 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.
77:077:1: Իմաստութիւն յԱսափ. ՀԷ։
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77:1: Իմաստութիւն յԱսափ. ՀԷ։
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77:077:0 Учение Асафа.
77:1 συνέσεως συνεσις comprehension τῷ ο the Ασαφ ασαφ Asaph; Asaf προσέχετε προσεχω pay attention; beware λαός λαος populace; population μου μου of me; mine τὸν ο the νόμον νομος.1 law μου μου of me; mine κλίνατε κλινω bend; tip over τὸ ο the οὖς ους ear ὑμῶν υμων your εἰς εις into; for τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine
77:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon יְדוּת֗וּןידיתון *yᵊḏûṯˈûn יְדוּתוּן [uncertain] לְ lᵊ לְ to אָסָ֥ף ʔāsˌāf אָסָף Asaph מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm קֹולִ֣י qôlˈî קֹול sound אֶל־ ʔel- אֶל to אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶצְעָ֑קָה ʔeṣʕˈāqā צעק cry קֹולִ֥י qôlˌî קֹול sound אֶל־ ʔel- אֶל to אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הַאֲזִ֥ין haʔᵃzˌîn אזן listen אֵלָֽי׃ ʔēlˈāy אֶל to
77:1. eruditionis Asaph ausculta populus meus legem meam inclinate aurem vestram ad verba oris meiUnderstanding for Asaph. Attend, O my people, to my law: incline your ears to the words of my mouth.
Maschil of Asaph.
77:1. Unto the end. For Jeduthun. A Psalm of Asaph. I cried out to the Lord with my voice, to God with my voice, and he attended to me.
77:1. To the chief Musician, to Jeduthun, A Psalm of Asaph. I cried unto God with my voice, [even] unto God with my voice; and he gave ear unto me.
KJV Chapter [78] Maschil of Asaph:

77:0 Учение Асафа.
77:1
συνέσεως συνεσις comprehension
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
προσέχετε προσεχω pay attention; beware
λαός λαος populace; population
μου μου of me; mine
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
κλίνατε κλινω bend; tip over
τὸ ο the
οὖς ους ear
ὑμῶν υμων your
εἰς εις into; for
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
77:1
לַ la לְ to
הַ the
מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail
עַֽל־ ʕˈal- עַל upon
יְדוּת֗וּןידיתון
*yᵊḏûṯˈûn יְדוּתוּן [uncertain]
לְ lᵊ לְ to
אָסָ֥ף ʔāsˌāf אָסָף Asaph
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
קֹולִ֣י qôlˈî קֹול sound
אֶל־ ʔel- אֶל to
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶצְעָ֑קָה ʔeṣʕˈāqā צעק cry
קֹולִ֥י qôlˌî קֹול sound
אֶל־ ʔel- אֶל to
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הַאֲזִ֥ין haʔᵃzˌîn אזן listen
אֵלָֽי׃ ʔēlˈāy אֶל to
77:1. eruditionis Asaph ausculta populus meus legem meam inclinate aurem vestram ad verba oris mei
Understanding for Asaph. Attend, O my people, to my law: incline your ears to the words of my mouth.
Maschil of Asaph.
77:1. Unto the end. For Jeduthun. A Psalm of Asaph. I cried out to the Lord with my voice, to God with my voice, and he attended to me.
77:1. To the chief Musician, to Jeduthun, A Psalm of Asaph. I cried unto God with my voice, [even] unto God with my voice; and he gave ear unto me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Внимай, народ", "приклоните ухо" - внимательно слушайте, так как сообщаемое автором имеет большую важность. Таковым и является содержание псалма, которое, кроме важности своих религиозно-нравственных наставлений, направлялось к умиротворенно общества и всего народа, на котором спор из-за перенесения Кивота Завета в Иерусалим и избрания Давида в цари отзывался очень тяжело.
Adam Clarke: Commentary on the Bible - 1831
78:1: Give ear, O my people - This is the exordium of this very pathetic and instructive discourse.
Albert Barnes: Notes on the Bible - 1834
78:1: Give ear, O my people - This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or showing why the power had been vested in him.
To my law - The word law here seems to mean what he would say, as if what he should choose to say would have the force and authority of law. What follows is not exactly law in the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law.
Incline your ears ... - Be attentive. What is to be said is worthy of your particular regard. Compare the notes at Psa 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:1: Psa 49:1-3, Psa 51:4; Jdg 5:3; Pro 8:4-6; Isa 51:4, Isa 55:3; Mat 13:9
Carl Friedrich Keil and Franz Delitzsch
78:1
The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tra a willing, attentive hearing. תּורה is the word for every human doctrine or instruction, especially for the prophetic discourse which sets forth and propagates the substance of the divine teaching. Asaph is a prophet, hence Ps 78:2 is quoted in Mt 13:34. as ῥηθὲν διὰ τοῦ προφήτου.
(Note: The reading διὰ Ἠσαΐ́ου τοῦ προφήτου is, although erroneous, nevertheless ancient; since even the Clementine Homilies introduce this passage as the language of Isaiah.)
He here recounts to the people their history מנּי־קדם, from that Egyptaeo-Sinaitic age of yore to which Israel's national independence and specific position in relation to the rest of the world goes back. It is not, however, with the external aspect of the history that he has to do, but with its internal teachings. משׁל is an allegory or parable, παραβολή, more particularly the apophthegm as the characteristic species of poetry belonging to the Chokma, and then in general a discourse of an elevated style, full of figures, thoughtful, pithy, and rounded. חידה is that which is entangled, knotted, involved, perlexe dictum. The poet, however, does not mean to say that he will literally discourse gnomic sentences and propound riddles, but that he will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e., a didactic history, and its events as marks of interrogation and nota-bene's to the present age. The lxx renders thus: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ ̓ ἀρχῆς. Instead of this the Gospel by Matthew has: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς (κόσμου), and recognises in this language of the Psalm a prophecy of Christ; because it is moulded so appropriately for the mouth of Him who is the Fulfiller not only of the Law and of Prophecy, but also of the vocation of the prophet. It is the object-clause to נכחד, and not a relative clause belonging to the "riddles out of the age of yore," that follows in Ps 78:3 with אשׁר, for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Ps 78:3 begins a new period (cf. Ps 69:27; Jer 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Ps 44:1; Judg 6:13), that will we not hide from their children (cf. Job 15:18). The accentuation is perfectly correct. The Rebı̂a by מבניהם has a greater distinctive force than the Rebı̂a by אחרון (לדור); it is therefore to be rendered: telling to the later generation (which is just what is intended by the offspring of the fathers) the glorious deeds of Jahve, etc. The fut. consec. ויּקם joins on to אשׁר עשׂה. Glorious deeds, proofs of power, miracles hath He wrought, and in connection therewith set up an admonition in Jacob, and laid down an order in Israel, which He commanded our fathers, viz., to propagate by tradition the remembrance of those mighty deeds (Ex 13:8, Ex 13:14; Deut 4:9, and other passages). להודיעם has the same object as והודעתּם in Deut 4:9; Josh 4:22. The matter in question is not the giving of the Law in general, as the purpose of which, the keeping of the laws, ought then to have been mentioned before anything else, but a precept, the purpose of which was the further proclamation of the magnalia Dei, and indirectly the promotion of trust in god and fidelity to the Law; cf. Ps 81:5., where the special precept concerning the celebration of the Feast of the Passover is described as a עדוּת laid down in Joseph. The following generation, the children, which shall be born in the course of the ages, were to know concerning His deeds, and also themselves to rise up (יקוּמוּ, not: come into being, like the יבאוּ of the older model-passage Ps 22:32) and to tell them further to their children, in order that these might place their confidence in god (שׂים כּסל, like שׁית מחסה in Ps 73:28), and might not forget the mighty deeds of God (Ps 118:17), and might keep His commandments, being warned by the disobedience of the fathers. The generation of the latter is called סורר וּמרה, just as the degenerate son that is to be stoned is called in Deut 21:18. הכין לבּו, to direct one's heart, i.e., to give it the right direction or tendency, to put it into the right state, is to be understood after Ps 78:37, 2Chron 20:33, Sir. 2:17.
Ps 78:9
Ps 78:9, which comes in now in the midst of this description, is awkward and unintelligible. The supposition that "the sons of Ephraim" is an appellation for the whole of Israel is refuted by Ps 78:67. The rejection of Ephraim and the election of Judah is the point into which the historical retrospect runs out; how then can "the sons of Ephraim" denote Israel as a whole? And yet what is here said of the Ephraimites also holds good of the Israelites in general, as Ps 78:57 shows. The fact, however, that the Ephraimites are made specially conspicuous out of the "generation" of all Israel, is intelligible from the special interest which the Psalms of Asaph take in the tribes of Joseph, and here particularly from the purpose of practically preparing the way for the rejection of Shiloh and Ephraim related further on. In Ps 78:10 and Ps 78:11 the Ephraimites are also still spoken of; and it is not until Ps 78:12, with the words "in sight of their fathers," that we come back again to the nation at large. The Ephraimites are called נושׁקי רומי־קשׁת in the sense of נושׁקי קשׁת רומי קשׁת; the two participial construct forms do not stand in subordination but in co-ordination, as in Jer 46:9; Deut 33:19; 2Kings 20:19, just as in other instances also two substantives, of which one is the explanation of the other, are combined by means of the construct, Job 20:17, cf. 4Kings 17:13 Ker. It is therefore: those who prepare the bow, i.e., those arming themselves therewith (נשׁק as in 1Chron 12:2; 2Chron 17:17), those who cast the vow, i.e., those shooting arrows from the bow (Jer 4:29), cf. Bttcher, 728. What is predicated of them, viz., "they turned round" (הפך as in Judg 20:39, Judg 20:41), stands in contrast with this their ability to bear arms and to defend themselves, as a disappointed expectation. Is what is meant thereby, that the powerful warlike tribe of Ephraim grew weary in the work of the conquest of Canaan (Judg. 1), and did not render the services which might have been expected from it? Since the historical retrospect does not enter into details until Ps 78:12 onwards, this especial historical reference would come too early here; the statement consequently must be understood more generally and, according to Ps 78:57, figuratively: Ephraim proved itself unstable and faint-hearted in defending and in conducting the cause of God, it gave it up, it abandoned it. They did not act as the covenant of God required of them, they refused to walk (ללכת, cf. ללכת, Eccles 1:7) within the limit and track of His Tra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.
Geneva 1599
78:1 "(a) Maschil of Asaph." Give ear, O my people, [to] my (b) law: incline your ears to the words of my mouth.
(a) Read (Ps 32:1).
(b) The prophet under the name of a teacher calls the people his, and the doctrine his, as Paul calls the gospel his, of which he was but the preacher, as in (Rom 2:16, Rom 16:25).
John Gill
78:1 Give ear, O my people,.... The Jews were Christ's people, he descending from their fathers according to the flesh; they were his own, to whom he came, though rejected by them; they were his nation and people that delivered him up into the hands of the Romans; see Rom 9:4 thus it is usual with persons to call those, who are of the same nation with them, their people, Esther 7:3 and especially for kings to call their subjects so; see 1Chron 28:2, and such was Christ; he was King of the Jews, though they would not have him reign over them; and therefore he here speaks as one having royal authority, and requires attention to him, and obedience to his word, which he calls his law:
to my law; meaning neither the moral nor the ceremonial law, but the doctrine of the Gospel, or law of faith, called the Messiah's law, Is 2:3. This is the doctrine which he as man received of his Father, and which he taught and delivered to his disciples, and which concerns himself, his person, office, and grace, and is sometimes called the doctrine of Christ, 2Jn 1:9,
incline your ears to the words of my mouth; the several doctrines of the everlasting Gospel preached by him, which were words of wisdom and of grace, of righteousness and eternal life, of peace, pardon, and everlasting salvation: these ought to be heard and diligently attended to; the matter contained in them requires attention; the office Christ bears demands it of men; all that have ears to hear should hear; all Christ's sheep do hear his voice, understand it, and act according to it: hear ye him was the instruction of Moses, and the direction of Christ's heavenly Father, Deut 18:15, and great is the danger such incur who hear him not, but neglect and despise his word, Heb 2:2.
(f) , Sept. "ipsi Asaph", Pagninus, Montanus; "tradita Asapho", Piscator.
John Wesley
78:1 My law - The doctrine which I am about to deliver.
Robert Jamieson, A. R. Fausset and David Brown
78:1 This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. (Psa. 78:1-72)
my people . . . my law--the language of a religious teacher (Ps 78:2; Lam 3:14; Rom 2:16, Rom 2:27; compare Ps 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.
77:177:1: Նայեցարո՛ւք ժողովուրդք յօրէնս իմ, խոնարհեցուցէ՛ք զունկն ձեր ՚ի բանս բերանոյ իմոյ[7174]։ [7174] Ոմանք ունին վերնագիր.՚Ի կատարած սաղմոս յԱսափ... Նայեցարուք ժողովուրդք իմ։
1 Ժողովուրդնե՛ր, ո՛ւշ դարձրէք իմ օրէնքներին, եւ մօտեցրէ՛ք ձեր ականջները բերանիս խօսքերին:
78 Ո՛վ իմ ժողովուրդս, մտիկ ըրէք իմ օրէնքիս*։Խոնարհեցուցէք ձեր ականջը իմ բերնիս խօսքերուն։
[486]Նայեցարուք, ժողովուրդք,`` յօրէնս իմ, խոնարհեցուցէք զունկն ձեր ի բանս բերանոյ իմոյ:

77:1: Նայեցարո՛ւք ժողովուրդք յօրէնս իմ, խոնարհեցուցէ՛ք զունկն ձեր ՚ի բանս բերանոյ իմոյ[7174]։
[7174] Ոմանք ունին վերնագիր.՚Ի կատարած սաղմոս յԱսափ... Նայեցարուք ժողովուրդք իմ։
1 Ժողովուրդնե՛ր, ո՛ւշ դարձրէք իմ օրէնքներին, եւ մօտեցրէ՛ք ձեր ականջները բերանիս խօսքերին:
78 Ո՛վ իմ ժողովուրդս, մտիկ ըրէք իմ օրէնքիս*։Խոնարհեցուցէք ձեր ականջը իմ բերնիս խօսքերուն։
zohrab-1805▾ eastern-1994▾ western am▾
77:177:1 Внимай, народ мой, закону моему, приклоните ухо ваше к словам уст моих.
77:2 ἀνοίξω ανοιγω open up ἐν εν in παραβολαῖς παραβολη parable τὸ ο the στόμα στομα mouth; edge μου μου of me; mine φθέγξομαι φθεγγομαι enunciate; speak προβλήματα προβλημα from; away ἀρχῆς αρχη origin; beginning
77:2 בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צָרָתִי֮ ṣārāṯˈî צָרָה distress אֲדֹנָ֪י ʔᵃḏōnˈāy אֲדֹנָי Lord דָּ֫רָ֥שְׁתִּי dˈārˌāšᵊttî דרשׁ inquire יָדִ֤י׀ yāḏˈî יָד hand לַ֣יְלָה lˈaylā לַיְלָה night נִ֭גְּרָה ˈniggᵊrā נגר run וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָפ֑וּג ṯāfˈûḡ פוג grow numb מֵאֲנָ֖ה mēʔᵃnˌā מאן refuse הִנָּחֵ֣ם hinnāḥˈēm נחם repent, console נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
77:2. aperiam in parabula os meum loquar enigmata antiquaI will open my mouth in parables: I will utter propositions from the beginning.
1. Give ear, O my people, to my law; incline your ears to the words of my mouth.
77:2. In the days of my tribulation, I sought God, with my hands opposite him in the night, and I was not deceived. My soul refused to be consoled.
77:2. 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.
Give ear, O my people, [to] my law: incline your ears to the words of my mouth:

77:1 Внимай, народ мой, закону моему, приклоните ухо ваше к словам уст моих.
77:2
ἀνοίξω ανοιγω open up
ἐν εν in
παραβολαῖς παραβολη parable
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
φθέγξομαι φθεγγομαι enunciate; speak
προβλήματα προβλημα from; away
ἀρχῆς αρχη origin; beginning
77:2
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
צָרָתִי֮ ṣārāṯˈî צָרָה distress
אֲדֹנָ֪י ʔᵃḏōnˈāy אֲדֹנָי Lord
דָּ֫רָ֥שְׁתִּי dˈārˌāšᵊttî דרשׁ inquire
יָדִ֤י׀ yāḏˈî יָד hand
לַ֣יְלָה lˈaylā לַיְלָה night
נִ֭גְּרָה ˈniggᵊrā נגר run
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָפ֑וּג ṯāfˈûḡ פוג grow numb
מֵאֲנָ֖ה mēʔᵃnˌā מאן refuse
הִנָּחֵ֣ם hinnāḥˈēm נחם repent, console
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
77:2. aperiam in parabula os meum loquar enigmata antiqua
I will open my mouth in parables: I will utter propositions from the beginning.
77:2. In the days of my tribulation, I sought God, with my hands opposite him in the night, and I was not deceived. My soul refused to be consoled.
77:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Притча" - краткое изречение; "гадание" - тоже краткая, за своей образностью не сразу понятная речь. Но автор не выдержал своего обещания: последующее содержание псалма хотя и состоит в кратком указании фактов, но не представляет ничего замысловатого.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Importance of Religious Instruction.

1 Give ear, O my people, to my law: incline your ears to the words of my mouth. 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 Which we have heard and known, and our fathers have told us. 4 We will not hide them from their children, showing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done. 5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: 7 That they might set their hope in God, and not forget the works of God, but keep his commandments: 8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.
These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil--a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,
I. The psalmist demands attention to what he wrote (v. 1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Rev. ii. 7.
II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (v. 2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Matt. xiii. 35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity--dark sayings of old which our fathers have told us, v. 3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Luke i. 1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (v. 4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs:-- (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (v. 5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, Deut. vi. 7, 20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius ætatis--a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (v. 6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (v. 7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (v. 8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (1 Pet. i. 18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.
Adam Clarke: Commentary on the Bible - 1831
78:2: In a parable - Or, I will give you instruction by numerous examples; see Psa 49:1-4 (note), which bears a great similarity to this; and see the notes there. The term parable, in its various acceptations, has already been sufficiently explained; but משל mashal may here mean example, as opposed to תורה torah, law or precept, Psa 49:1.
Albert Barnes: Notes on the Bible - 1834
78:2: I will open my mouth in a parable - See the notes at Psa 49:4. The word "parable" here means a statement by analogy or comparison; that is, he would bring out what he had to say by a course of reasoning founded on an analogy drawn from the ancient history of the people.
I will utter dark sayings of old - Of ancient times; that is, maxims, or sententious thoughts, which had come down from past times, and which embodied the results of ancient observation and reflection. Compare Psa 49:4, where the word rendered "dark sayings" is explained. He would bring out, and apply, to the present case, the maxims of ancient wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:2: I will: Psa 49:4; Mat 13:13, Mat 13:34, Mat 13:35
dark sayings: Pro 1:6; Mat 13:11-13; Mar 4:34
John Gill
78:2 I will open my mouth,.... Speak freely, boldly, and without reserve, Eph 6:19, so Christ opened his mouth, Mt 5:2,
in a parable; not that what follows in this psalm was such, but what were delivered by our Lord in the days of his flesh, who spake many parables; as of the sower, and of tares, and of the grain of mustard seed, and many others, and without a parable he spake not, and so fulfilled what he here said he would do, Mt 13:34.
I will utter dark sayings of old; sayings that relate to things of old; meaning not to the coming of the children of Israel out of Egypt, and what follows in the psalm, delivered, as Aben Ezra and Kimchi observe, in figurative and topical terms, as in Ps 78:19, but to the things which were from the foundation of the world, as the phrase is rendered in Mt 13:35, spoken of Christ in his ministry, such as the fall of the angels, the ruin of man by Satan, the murder of Abel, Abraham's sight of his day with joy, and many things that were said by them of old, Lk 10:18 or rather this refers to the Gospel, and the sayings and doctrines of it, which were kept secret since the world began, Mt 13:3, yea, which were ordained before the world was, and therefore called the everlasting Gospel, 1Cor 2:7 and here in the Arabic version, "eternal mysteries"; such as concerning the everlasting love of God to his people, his everlasting choice of them, and everlasting covenant with them: and the sayings or doctrines of the Gospel may he called "dark", because secret, hidden, and mysterious; and were so under the legal dispensation, in comparison of the more clear light under the Gospel dispensation; they having been wrapped up in types and shadows, and in the rites and ceremonies of the law, but now held forth clearly and plainly in the ministry of Christ and his apostles, as in a glass: these Christ says he would "utter" or deliver out as water from a fountain, in great plenty, as he did; he came in the fulness of the blessing of the Gospel; and being full of grace and truth, the doctrines of grace and truth, these came by him, and were delivered from him in all their fulness and glory.
John Wesley
78:2 Parable - Weighty sentences. Dark sayings - Not that the words are hard to be understood, but the things, God's transcendent goodness, their unparallel'd ingratitude; and their stupid ignorance and insensibleness, under such excellent teachings of God's word and works, are prodigious and hard to be believed. Of old - Of things done in ancient times.
77:277:2: Բացից առակօք զբերան իմ, եւ խօսեցա՛յց զառակս իսկզբանէ[7175]։ [7175] Ոմանք.Բացից առակաւ։
2 Առակով պիտի բացեմ բերանն իմ, սկզբից եւեթ առակներով պիտի խօսեմ,
2 Առակով պիտի բանամ իմ բերանս Ու հին ժամանակի խրթնաբանութիւնները պիտի յայտնեմ,
Բացից առակաւ զբերան իմ, եւ խօսեցայց զառակս ի սկզբանէ:

77:2: Բացից առակօք զբերան իմ, եւ խօսեցա՛յց զառակս իսկզբանէ[7175]։
[7175] Ոմանք.Բացից առակաւ։
2 Առակով պիտի բացեմ բերանն իմ, սկզբից եւեթ առակներով պիտի խօսեմ,
2 Առակով պիտի բանամ իմ բերանս Ու հին ժամանակի խրթնաբանութիւնները պիտի յայտնեմ,
zohrab-1805▾ eastern-1994▾ western am▾
77:277:2 Открою уста мои в притче и произнесу гадания из древности.
77:3 ὅσα οσος as much as; as many as ἠκούσαμεν ακουω hear καὶ και and; even ἔγνωμεν γινωσκω know αὐτὰ αυτος he; him καὶ και and; even οἱ ο the πατέρες πατηρ father ἡμῶν ημων our διηγήσαντο διηγεομαι narrate; describe ἡμῖν ημιν us
77:3 אֶזְכְּרָ֣ה ʔezkᵊrˈā זכר remember אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶֽהֱמָיָ֑ה ʔˈehᵉmāyˈā המה make noise אָשִׂ֓יחָה׀ ʔāśˈîḥā שׂיח be concerned with וְ wᵊ וְ and תִתְעַטֵּ֖ף ṯiṯʕaṭṭˌēf עטף faint רוּחִ֣י rûḥˈî רוּחַ wind סֶֽלָה׃ sˈelā סֶלָה sela
77:3. quae audivimus et cognovimus et patres nostri narraverunt nobisHow great things have we heard and known, and our fathers have told us.
2. I will open my mouth in a parable; I will utter dark sayings of old:
77:3. I was mindful of God, and I was delighted, and I was distressed, and my spirit fell away.
77:3. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.
I will open my mouth in a parable: I will utter dark sayings of old:

77:2 Открою уста мои в притче и произнесу гадания из древности.
77:3
ὅσα οσος as much as; as many as
ἠκούσαμεν ακουω hear
καὶ και and; even
ἔγνωμεν γινωσκω know
αὐτὰ αυτος he; him
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
διηγήσαντο διηγεομαι narrate; describe
ἡμῖν ημιν us
77:3
אֶזְכְּרָ֣ה ʔezkᵊrˈā זכר remember
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶֽהֱמָיָ֑ה ʔˈehᵉmāyˈā המה make noise
אָשִׂ֓יחָה׀ ʔāśˈîḥā שׂיח be concerned with
וְ wᵊ וְ and
תִתְעַטֵּ֖ף ṯiṯʕaṭṭˌēf עטף faint
רוּחִ֣י rûḥˈî רוּחַ wind
סֶֽלָה׃ sˈelā סֶלָה sela
77:3. quae audivimus et cognovimus et patres nostri narraverunt nobis
How great things have we heard and known, and our fathers have told us.
77:3. I was mindful of God, and I was delighted, and I was distressed, and my spirit fell away.
77:3. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.
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Adam Clarke: Commentary on the Bible - 1831
78:3: Which we have heard and known - We have heard the law, and known the facts.
Albert Barnes: Notes on the Bible - 1834
78:3: Which we have heard and known - Which have been communicated to us as certain truth.
And our fathers have told us - That is, we have heard and known them by their telling us; or, this is the means by which we have known them. They have come down to us by tradition from ancient times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:3: Psa 44:1, Psa 48:8; Exo 12:26, Exo 12:27, Exo 13:8, Exo 13:14, Exo 13:15
Geneva 1599
78:3 Which we have heard and known, and our (c) fathers have told us.
(c) Who were the people of God.
John Gill
78:3 Which we have heard and known,.... The change of number from "I" to "we" have made some think that the disciples of Christ are here introduced speaking; but there is no need to suppose that, since our Lord uses the same form of speech, Jn 3:11,
and our fathers have told us; this may not only regard the Jewish ancestors, from whom our Lord descended according to the flesh, and so refer to the following account of the wonderful things done for the people of Israel; but also the divine Father of Christ, from whom, as his only begotten Son that lay in his bosom, and as Mediator, and the Angel of the great council, he heard and became acquainted with the secrets and mysteries of grace, and with his Father's mind and will; all which he declared and made known to his apostles, and in so doing used them as his friends, Jn 1:18 and so the apostles of Christ, what they had from him their everlasting Father, and who had used to call them his children, even what they had seen, and heard, and learned, they made known to others, Acts 4:20.
Robert Jamieson, A. R. Fausset and David Brown
78:3 This history had been handed down (Ex 12:14; Deut 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Ps 78:7-8) negative form.
77:377:3: Որպէս լուաք եւ ծանեաք զայս, եւ հարքն մեր պատմեցին մեզ։
3 ինչպէս լսեցինք ու իմացանք դրանք, եւ ինչպէս մեր հայրերը պատմեցին մեզ:
3 Որոնք լսեցինք ու գիտցանք Եւ մեր հայրերը մեզի պատմեցին։
Որպէս լուաք եւ ծանեաք զայս, եւ հարքն մեր պատմեցին մեզ:

77:3: Որպէս լուաք եւ ծանեաք զայս, եւ հարքն մեր պատմեցին մեզ։
3 ինչպէս լսեցինք ու իմացանք դրանք, եւ ինչպէս մեր հայրերը պատմեցին մեզ:
3 Որոնք լսեցինք ու գիտցանք Եւ մեր հայրերը մեզի պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
77:377:3 Что слышали мы и узнали, и отцы наши рассказали нам,
77:4 οὐκ ου not ἐκρύβη κρυπτω hide ἀπὸ απο from; away τῶν ο the τέκνων τεκνον child αὐτῶν αυτος he; him εἰς εις into; for γενεὰν γενεα generation ἑτέραν ετερος different; alternate ἀπαγγέλλοντες απαγγελλω report τὰς ο the αἰνέσεις αινεσις singing praise τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τὰς ο the δυναστείας δυναστεια he; him καὶ και and; even τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ἃ ος who; what ἐποίησεν ποιεω do; make
77:4 אָ֭חַזְתָּ ˈʔāḥaztā אחז seize שְׁמֻרֹ֣ות šᵊmurˈôṯ שְׁמֻרָה eyelid עֵינָ֑י ʕênˈāy עַיִן eye נִ֝פְעַ֗מְתִּי ˈnifʕˈamtî פעם move וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
77:4. non sunt abscondita a filiis eorum a generatione sequenti narrante laudes Domini et potentiam eius et mirabilia eius quae fecitThey have not been hidden from their children, in another generation. Declaring the praises of the Lord, and his powers, and his wonders which he hath done.
3. Which we have heard and known, and our fathers have told us.
77:4. My eyes anticipated the vigils. I was disturbed, and I did not speak.
77:4. Thou holdest mine eyes waking: I am so troubled that I cannot speak.
Which we have heard and known, and our fathers have told us:

77:3 Что слышали мы и узнали, и отцы наши рассказали нам,
77:4
οὐκ ου not
ἐκρύβη κρυπτω hide
ἀπὸ απο from; away
τῶν ο the
τέκνων τεκνον child
αὐτῶν αυτος he; him
εἰς εις into; for
γενεὰν γενεα generation
ἑτέραν ετερος different; alternate
ἀπαγγέλλοντες απαγγελλω report
τὰς ο the
αἰνέσεις αινεσις singing praise
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τὰς ο the
δυναστείας δυναστεια he; him
καὶ και and; even
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
77:4
אָ֭חַזְתָּ ˈʔāḥaztā אחז seize
שְׁמֻרֹ֣ות šᵊmurˈôṯ שְׁמֻרָה eyelid
עֵינָ֑י ʕênˈāy עַיִן eye
נִ֝פְעַ֗מְתִּי ˈnifʕˈamtî פעם move
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֲדַבֵּֽר׃ ʔᵃḏabbˈēr דבר speak
77:4. non sunt abscondita a filiis eorum a generatione sequenti narrante laudes Domini et potentiam eius et mirabilia eius quae fecit
They have not been hidden from their children, in another generation. Declaring the praises of the Lord, and his powers, and his wonders which he hath done.
77:4. My eyes anticipated the vigils. I was disturbed, and I did not speak.
77:4. Thou holdest mine eyes waking: I am so troubled that I cannot speak.
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Adam Clarke: Commentary on the Bible - 1831
78:4: We will not hide them - In those ancient times there was very little reading, because books were exceedingly scarce; tradition was therefore the only, or nearly the only, means of preserving the memory of past events. They were handed down from father to son by parables or pithy sayings and by chronological poems. This very Psalm is of this kind, and must have been very useful to the Israelites, as giving instructions concerning their ancient history, and recounting the wonderful deeds of the Almighty in their behalf.
Albert Barnes: Notes on the Bible - 1834
78:4: We will not hide them from their children - From their descendants, however remote. We of this generation will be faithful in handing down these truths to future times. We stand between past generations and the generations to come. We are entrusted by those who have gone before us with great and important truths; truths to be preserved and transmitted in their purity to future ages. That trust committed to us we will faithfully discharge. These truths shall not suffer in passing from us to them. They shall not be stayed in their progress; they shall not be corrupted or impaired. This is the duty of each successive generation in the world, receiving, as a trust, from past generations, the result of their thoughts, their experience, their wisdom, their inventions, their arts, their sciences, and the records of their doings, to hand these down unimpaired to future ages, combined with all that they may themselves invent or discover which may be of use or advantage to the generations following.
Shewing to the generation to come the praises of the Lord - The "reasons" why he should be praised, as resulting from his past doings - and the wags in which it should be done. We will keep up, and transmit to future times, the pure institutions of religion.
And his strength - The records of his power.
And his wonderful works that he hath done - In the history of his people, and in his many and varied interpositions in their behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:4: We will: Psa 145:4-6; Deu 4:9, Deu 6:7; Joe 1:3
showing: Psa 71:18; Deu 11:19; Jos 4:6, Jos 4:7, Jos 4:21-24
praises: Psa 9:14, Psa 10:1-5, Psa 145:5, Psa 145:6; Isa 63:7-19
John Gill
78:4 We will not hide them from their children,.... The children of the Jewish fathers, but faithfully publish and declare them, as Christ and his apostles did; or the children of God and Christ, their spiritual seed and offspring:
showing to the generation to come; and so in all successive ages, by the ministration of the word, and the Spirit attending it; see Ps 22:30,
the praises of the Lord; what he has done in predestination, redemption, and effectual calling, which is to the praise of the glory of his grace, Eph 1:6, and so all other truths of the Gospel, which are to the praise of Father, Son, and Spirit, and engage men to show it forth:
and his strength displayed; in Christ, the man of his right hand, made strong for himself, and in the redemption wrought out by him, as well as in the conversion of sinners by his mighty grace, and in the preservation of them by his power:
and his wonderful works that he hath done; in providence and grace; the miracles wrought by Christ, which were the wonderful works given him to finish, as proofs of his deity and Messiahship, and are testified in the Gospel for the confirmation of it; and especially the wonders of redeeming love, and calling grace, which are peculiarly to be ascribed unto him as the works his hands have wrought, and the wonderful decrees of God he made in eternity concerning these things.
77:477:4: Ոչի՛նչ ծածկեցաւ յորդւոց նոցա յազգ յայլ. պատմել զօրհնութիւնս Տեառն զզօրութիւն եւ զսքանչելիս իւր զոր արար։
4 Մենք ոչինչ չթաքցրինք նրանց որդիներից, միւս սերնդին պատմեցինք օրհնութիւնն ու զօրութիւնը Տիրոջ եւ այն սքանչելագործութիւնները, որ նա արեց:
4 Մենք պիտի չպահենք անոնց որդիներէն եւ Յաջորդ սերունդին պիտի պատմենք Տէրոջը փառաւոր գործերն ու անոր զօրութիւնը Եւ անոր ըրած հրաշքները։
Ոչինչ ծածկեցաք յորդւոց նոցա. յազգ յայլ պատմել զօրհնութիւնս Տեառն` զզօրութիւն եւ զսքանչելիս իւր զոր արար:

77:4: Ոչի՛նչ ծածկեցաւ յորդւոց նոցա յազգ յայլ. պատմել զօրհնութիւնս Տեառն զզօրութիւն եւ զսքանչելիս իւր զոր արար։
4 Մենք ոչինչ չթաքցրինք նրանց որդիներից, միւս սերնդին պատմեցինք օրհնութիւնն ու զօրութիւնը Տիրոջ եւ այն սքանչելագործութիւնները, որ նա արեց:
4 Մենք պիտի չպահենք անոնց որդիներէն եւ Յաջորդ սերունդին պիտի պատմենք Տէրոջը փառաւոր գործերն ու անոր զօրութիւնը Եւ անոր ըրած հրաշքները։
zohrab-1805▾ eastern-1994▾ western am▾
77:477:4 не скроем от детей их, возвещая роду грядущему славу Господа, и силу Его, и чудеса Его, которые Он сотворил.
77:5 καὶ και and; even ἀνέστησεν ανιστημι stand up; resurrect μαρτύριον μαρτυριον evidence; testimony ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even νόμον νομος.1 law ἔθετο τιθημι put; make ἐν εν in Ισραηλ ισραηλ.1 Israel ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our τοῦ ο the γνωρίσαι γνωριζω make known; point out αὐτὰ αυτος he; him τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him
77:5 חִשַּׁ֣בְתִּי ḥiššˈavtî חשׁב account יָמִ֣ים yāmˈîm יֹום day מִ mi מִן from קֶּ֑דֶם qqˈeḏem קֶדֶם front שְׁ֝נֹ֗ות ˈšnˈôṯ שָׁנָה year עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity
77:5. statuit contestationem Iacob et legem posuit in Israhel quae mandavit patribus nostris ut docerent filios suosAnd he set up a testimony in Jacob: and made a law in Israel. How great things he commanded our fathers, that they should make the same known to their children:
4. We will not hide them from their children, telling to the generation to come the praises of the LORD, and his strength, and his wondrous works that he hath done.
77:5. I considered the days of antiquity, and I held the years of eternity in my mind.
77:5. I have considered the days of old, the years of ancient times.
We will not hide [them] from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done:

77:4 не скроем от детей их, возвещая роду грядущему славу Господа, и силу Его, и чудеса Его, которые Он сотворил.
77:5
καὶ και and; even
ἀνέστησεν ανιστημι stand up; resurrect
μαρτύριον μαρτυριον evidence; testimony
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
νόμον νομος.1 law
ἔθετο τιθημι put; make
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
τοῦ ο the
γνωρίσαι γνωριζω make known; point out
αὐτὰ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
77:5
חִשַּׁ֣בְתִּי ḥiššˈavtî חשׁב account
יָמִ֣ים yāmˈîm יֹום day
מִ mi מִן from
קֶּ֑דֶם qqˈeḏem קֶדֶם front
שְׁ֝נֹ֗ות ˈšnˈôṯ שָׁנָה year
עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity
77:5. statuit contestationem Iacob et legem posuit in Israhel quae mandavit patribus nostris ut docerent filios suos
And he set up a testimony in Jacob: and made a law in Israel. How great things he commanded our fathers, that they should make the same known to their children:
77:5. I considered the days of antiquity, and I held the years of eternity in my mind.
77:5. I have considered the days of old, the years of ancient times.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Он постановил устав в Иакове, положил закон в Израиле" - Бог издал законы для всего еврейского народа не с целью их постоянного изменения, но для непреложного и точного исполнения.
Albert Barnes: Notes on the Bible - 1834
78:5: For he established a testimony in Jacob - He ordained or appointed that which would be for a "witness" for him; that which would bear testimony to his character and perfections; that which would serve to remind them of what he was, and of his authority over them. Any law or ordinance of God is thus a standing and permanent witness in regard to his character as showing what he is.
And appointed a law in Israel - That is, He gave law to Israel, or to the Hebrew people. Their laws were not human enactments, but were the appointments of God.
Which he commanded our fathers ... - He made it a law of the land that these testimonies should be preserved and faithfully transmitted to future times. See Deu 4:9; Deu 6:7; Deu 11:19. They were not given for themselves only, but for the benefit of distant generations also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:5: For he: Psa 81:5, Psa 119:152, Psa 147:19; Deu 4:45, Deu 6:7, Deu 11:19; Isa 8:20; Rom 3:2; Jo1 5:9-12
testimony: The word testimony is used for the ark, and for the law, written on tables of stone, put within the ark, and covered with the mercy seat. This testified the Lord's gracious presence with his people, and seemed to point out to them both the way of access and acceptance, and the standard or rule of their duty. Exo 25:16, Exo 25:21, Exo 40:3, Exo 40:20
that they: Psa 78:3, Psa 78:4; Gen 18:19; Isa 38:19; Eph 6:4
Geneva 1599
78:5 For he established a (d) testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:
(d) By the testimony and law, he means your law written, which they were commanded to teach their children, (Deut 6:7).
John Gill
78:5 For he established a testimony in Jacob,.... So the law is called, being a testification of the divine will, Ex 25:16 and the Scriptures, the writings of the Old Testament, which testify of Christ, his person, office, sufferings, and death, Is 8:20 and particularly the Gospel, which is the testimony of God, of our Lord Jesus Christ, and of his apostles, Ti2 1:8 which bears witness to the love and grace of God in the salvation of men by Christ; to the dignity of Christ's person, to the fulness of his grace, to each of the offices and relations he bears and stands in to his people; to the virtue of his obedience, sufferings, and death; to redemption, righteousness, peace and pardon by him: this is established in the house of Jacob, as the Targum; in the church, which is the pillar and ground of truth, among the saints and people of God, to whom it is delivered, and by whom it will be kept, and with whom it will remain throughout all ages; for it is the everlasting Gospel:
and appointed a law in Israel; the law given on Mount Sinai was peculiar to them, and so were the word and oracles, they were committed to them; and not only the writings of Moses, but the prophets, are called the law, Jn 10:34, but the Gospel seems to be here meant; see Gill on Ps 78:1, this was ordained before the world for our glory, and is put and placed in the hands and hearts of the faithful ministers of it, and is published among, and received by, the true Israel of God:
which he commanded our fathers that they should make them known to their children; that is, the testimony and the law, and the things contained in them; the Jewish fathers were frequently commanded to teach their children the law of Moses, Deut 4:9 and it was their practice to instruct them in the knowledge of the Scriptures, Ti2 3:15, and it becomes Christian parents to bring up their children in the nurture and admonition of the Lord, by making known to them the principles of the Christian religion, and the truths of the Gospel, Eph 6:4.
John Wesley
78:5 Established - This is justly put in first place, as the chief of all his mercies. A testimony - His law, called a testimony, because it is a witness between God and men, declaring the duties which God expects from man, and the blessings which man may expect from God.
Robert Jamieson, A. R. Fausset and David Brown
78:5 testimony-- (Ps 19:7).
77:577:5: Հաստատեաց զվկայութիւն իւր առ Յակովբ, եւ օրէնս եդ ՚ի վերայ Իսրայէլի. Որ ինչ միանգամ պատուիրեա՛ց հարցն մերոց, ցուցանել զայս որդւոց իւրեանց,
5 Յակոբի համար հաստատեց իր վկայութիւնը, եւ օրէնքներ դրեց Իսրայէլի վրայ, մէկ անգամ ընդմիշտ պատուիրելով մեր հայրերին, որ նրանք այդ բոլորը ցոյց տան իրենց որդիներին, որ սովորեցնեն միւս սերնդին:
5 Վասն զի վկայութիւն հաստատեց Յակոբի մէջ Ու օրէնք դրաւ Իսրայէլի մէջ, Որոնք պատուիրեց մեր հայրերուն, Որպէս զի սորվեցնեն իրենց որդիներուն.
Հաստատեաց զվկայութիւն իւր առ Յակոբ, եւ օրէնս եդ ի վերայ Իսրայելի. Որ ինչ միանգամ պատուիրեաց հարցն մերոց` ցուցանել զայս որդւոց իւրեանց:

77:5: Հաստատեաց զվկայութիւն իւր առ Յակովբ, եւ օրէնս եդ ՚ի վերայ Իսրայէլի. Որ ինչ միանգամ պատուիրեա՛ց հարցն մերոց, ցուցանել զայս որդւոց իւրեանց,
5 Յակոբի համար հաստատեց իր վկայութիւնը, եւ օրէնքներ դրեց Իսրայէլի վրայ, մէկ անգամ ընդմիշտ պատուիրելով մեր հայրերին, որ նրանք այդ բոլորը ցոյց տան իրենց որդիներին, որ սովորեցնեն միւս սերնդին:
5 Վասն զի վկայութիւն հաստատեց Յակոբի մէջ Ու օրէնք դրաւ Իսրայէլի մէջ, Որոնք պատուիրեց մեր հայրերուն, Որպէս զի սորվեցնեն իրենց որդիներուն.
zohrab-1805▾ eastern-1994▾ western am▾
77:577:5 Он постановил устав в Иакове и положил закон в Израиле, который заповедал отцам нашим возвещать детям их,
77:6 ὅπως οπως that way; how ἂν αν perhaps; ever γνῷ γινωσκω know γενεὰ γενεα generation ἑτέρα ετερος different; alternate υἱοὶ υιος son οἱ ο the τεχθησόμενοι τικτω give birth; produce καὶ και and; even ἀναστήσονται ανιστημι stand up; resurrect καὶ και and; even ἀπαγγελοῦσιν απαγγελλω report αὐτὰ αυτος he; him τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him
77:6 אֶֽזְכְּרָ֥ה ʔˈezkᵊrˌā זכר remember נְגִינָתִ֗י nᵊḡînāṯˈî נְגִינָה music בַּ֫ bˈa בְּ in † הַ the לָּ֥יְלָה llˌāyᵊlā לַיְלָה night עִם־ ʕim- עִם with לְבָבִ֥י lᵊvāvˌî לֵבָב heart אָשִׂ֑יחָה ʔāśˈîḥā שׂיח be concerned with וַ wa וְ and יְחַפֵּ֥שׂ yᵊḥappˌēś חפשׂ search רוּחִֽי׃ rûḥˈî רוּחַ wind
77:6. ut cognosceret generatio subsequens filii nascituri surgent et narrabunt filiis suisThat another generation might know them. The children that should be born and should rise up, and declare them to their children.
5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:
77:6. And I meditated in the night with my heart, and I was distressed, and I examined my spirit.
77:6. I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.
For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:

77:5 Он постановил устав в Иакове и положил закон в Израиле, который заповедал отцам нашим возвещать детям их,
77:6
ὅπως οπως that way; how
ἂν αν perhaps; ever
γνῷ γινωσκω know
γενεὰ γενεα generation
ἑτέρα ετερος different; alternate
υἱοὶ υιος son
οἱ ο the
τεχθησόμενοι τικτω give birth; produce
καὶ και and; even
ἀναστήσονται ανιστημι stand up; resurrect
καὶ και and; even
ἀπαγγελοῦσιν απαγγελλω report
αὐτὰ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
77:6
אֶֽזְכְּרָ֥ה ʔˈezkᵊrˌā זכר remember
נְגִינָתִ֗י nᵊḡînāṯˈî נְגִינָה music
בַּ֫ bˈa בְּ in
הַ the
לָּ֥יְלָה llˌāyᵊlā לַיְלָה night
עִם־ ʕim- עִם with
לְבָבִ֥י lᵊvāvˌî לֵבָב heart
אָשִׂ֑יחָה ʔāśˈîḥā שׂיח be concerned with
וַ wa וְ and
יְחַפֵּ֥שׂ yᵊḥappˌēś חפשׂ search
רוּחִֽי׃ rûḥˈî רוּחַ wind
77:6. ut cognosceret generatio subsequens filii nascituri surgent et narrabunt filiis suis
That another generation might know them. The children that should be born and should rise up, and declare them to their children.
77:6. And I meditated in the night with my heart, and I was distressed, and I examined my spirit.
77:6. I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.
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Adam Clarke: Commentary on the Bible - 1831
78:6: A testimony in Jocob - This may signify the various ordinances, rites, and ceremonies prescribed by the law; and the word law may mean the moral law, or system of religious instruction, teaching them their duty to God, to their neighbor, and to themselves. These were commanded to the fathers - the patriarchs and primitive Hebrews, that they should make them known to their children, who should make them known to the generation that was to come, whose children should also be instructed that they might declare them to their children; to the end that their hope might be in God, that they might not forget his works, and might keep his commandments: that they might not be as their fathers, but have their heart right and their spirit steadfast with God, Psa 78:6-8. Five generations appear to be mentioned above: 1. Fathers; 2. Their children; 3. The generation to come; 4. And their children; 5. And their children. They were never to lose sight of their history throughout all their generations. Some think the testimony here may mean the tabernacle.
Albert Barnes: Notes on the Bible - 1834
78:6: That the generation to come might know them ... - That people in future times might enjoy the benefit of them as their fathers had done, and that they should then send them forward to those who were to succeed them.
Who should arise and declare them to their children - Who, as they appeared on the stage of life, should receive the trust, and send it onward to future ages. Thus the world makes progress; thus one age starts where the pRev_ious one left off; thus it enters on its own career with the advantage of all the toils, the sacrifices, the happy thoughts, the inventions of all past times. It is designed that the world shall thus grow wiser and better as it advances; and that future generations shall be enriched with all that was worth preserving in the experience of the past. See the notes at Psa 71:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:6: That: Psa 48:13, Psa 71:18, Psa 102:18, Psa 145:4; Est 9:28
who: Psa 90:16; Deu 4:10; Jos 22:24, Jos 22:25; Joe 1:3
Geneva 1599
78:6 That the (e) generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:
(e) He shows how the children would be like their father's: that is, in maintaining God's pure religion.
John Gill
78:6 That the generation to come might know them,.... Not only notionally, but spiritually and experimentally; which is the case, when human teachings are attended with the spirit of wisdom and revertion in the knowledge of divine truths; for the truths of the Gospel are unknown to men; the Gospel is hidden wisdom, the wisdom of God in a mystery; the Bible is a sealed book, the doctrines of it are riddles and dark sayings; the ministry of the word is the means of knowledge, which become effectual when attended with the Spirit and power of God:
even the children which should be born, who should arise and declare them to their children; and so be transmitted from age to age: it is the will of God, that, besides private instructions, there should be a standing ministry kept up in all ages, to the end of the world; and he will have some that shall receive the Gospel, and profess his name; there has been and will be a succession of regenerate persons; instead of the fathers come up the children, a seed to serve the Lord, accounted to him for a generation; the seed and the seed's seed of the church, from whose mouth the word of God shall never depart; but they shall declare it one to another, by which means it shall be continued to the latest posterity, Ps 22:30.
77:677:6: զի ծանիցեն յազգ յայլ։ Որդիք որ ծնանին յարիցեն եւ պատմեսցեն զայս որդւոց իւրեանց[7176]. [7176] Ոմանք.Զի ծանիցէ յազգ յայլ։
6 Որդիները, որ ծնուելու են, պիտի ելնեն եւ պատմեն դա իրենց զաւակներին,
6 Որպէս զի յաջորդ սերունդը եւ ծնանելու տղաքը, ասոնք իմանան Ու իրենց որդիներուն պատմեն։
զի ծանիցեն յազգ յայլ, որդիք որ ծնանին, յարիցեն եւ պատմեսցեն զայս որդւոց իւրեանց:

77:6: զի ծանիցեն յազգ յայլ։ Որդիք որ ծնանին յարիցեն եւ պատմեսցեն զայս որդւոց իւրեանց[7176].
[7176] Ոմանք.Զի ծանիցէ յազգ յայլ։
6 Որդիները, որ ծնուելու են, պիտի ելնեն եւ պատմեն դա իրենց զաւակներին,
6 Որպէս զի յաջորդ սերունդը եւ ծնանելու տղաքը, ասոնք իմանան Ու իրենց որդիներուն պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
77:677:6 чтобы знал грядущий род, дети, которые родятся, и чтобы они в свое время возвещали своим детям,
77:7 ἵνα ινα so; that θῶνται τιθημι put; make ἐπὶ επι in; on τὸν ο the θεὸν θεος God τὴν ο the ἐλπίδα ελπις hope αὐτῶν αυτος he; him καὶ και and; even μὴ μη not ἐπιλάθωνται επιλανθανομαι forget τῶν ο the ἔργων εργον work τοῦ ο the θεοῦ θεος God καὶ και and; even τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him ἐκζητήσουσιν εκζητεω seek out / thoroughly
77:7 הַֽ֭ ˈhˈa הֲ [interrogative] לְ lᵊ לְ to עֹולָמִים ʕôlāmîm עֹולָם eternity יִזְנַ֥ח׀ yiznˌaḥ זנח reject אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹסִ֖יף yōsˌîf יסף add לִ li לְ to רְצֹ֣ות rᵊṣˈôṯ רצה like עֹֽוד׃ ʕˈôḏ עֹוד duration
77:7. ut ponant in Deo spem suam et non obliviscantur cogitationum eius et mandata eius custodiantThat they may put their hope in God and may not forget the works of God: and may seek his commandments.
6. That the generation to come might know , even the children which should be born; who should arise and tell to their children:
77:7. So then, will God reject for eternity? Will he not continue to allow himself to show favor?
77:7. Will the Lord cast off for ever? and will he be favourable no more?
That the generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:

77:6 чтобы знал грядущий род, дети, которые родятся, и чтобы они в свое время возвещали своим детям,
77:7
ἵνα ινα so; that
θῶνται τιθημι put; make
ἐπὶ επι in; on
τὸν ο the
θεὸν θεος God
τὴν ο the
ἐλπίδα ελπις hope
αὐτῶν αυτος he; him
καὶ και and; even
μὴ μη not
ἐπιλάθωνται επιλανθανομαι forget
τῶν ο the
ἔργων εργον work
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
ἐκζητήσουσιν εκζητεω seek out / thoroughly
77:7
הַֽ֭ ˈhˈa הֲ [interrogative]
לְ lᵊ לְ to
עֹולָמִים ʕôlāmîm עֹולָם eternity
יִזְנַ֥ח׀ yiznˌaḥ זנח reject
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹסִ֖יף yōsˌîf יסף add
לִ li לְ to
רְצֹ֣ות rᵊṣˈôṯ רצה like
עֹֽוד׃ ʕˈôḏ עֹוד duration
77:7. ut ponant in Deo spem suam et non obliviscantur cogitationum eius et mandata eius custodiant
That they may put their hope in God and may not forget the works of God: and may seek his commandments.
77:7. So then, will God reject for eternity? Will he not continue to allow himself to show favor?
77:7. Will the Lord cast off for ever? and will he be favourable no more?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:0-7:2. В личности Давида отмечается простота его прежней жизни ("взял от дворов овчих"), чистота нравственная ("чистота сердца") и мудрость ("руками мудрыми водил евреев"). Эти свойства противоположны тому, что обнаруживал Ефрем своим поведением - гордостью, непослушанием Господу и заботой о своем внешнем преобладании и властвовании над всем народом, почему избран и предпочтен ему Давид, умевший служить народу и понимавший, в чем его истинное благо.
Albert Barnes: Notes on the Bible - 1834
78:7: That they might set their hope in God - That they might place confidence in God; that they might maintain their allegiance to him. The object was to give such exhibitions of his character and government as to inspire just confidence in him, or to lead people to trust in him; and not to trust in idols and false gods. All the laws which God has ordained are such as are suited to inspire confidence in him as a just and righteous ruler; and all his dealings with mankind, when they are properly - that is, "really" - understood, will be found to be adapted to the same end.
And not forget the works of God - His doings. The word here does not refer to his "works" considered as the works of creation, or the material universe, but to his acts - to what he has done in administering his government over mankind.
But keep his commandments - That by contemplating his doings, by understanding the design of his administration, they might be led to keep his commandments. The purpose was that they might see such wisdom, justice, equity, and goodness in his administration, that they would be led to keep laws so suited to promote the welfare of mankind. If people saw all the reasons of the divine dealings, or fully understood them, nothing more would be necessary to secure universal confidence in God and in his government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:7: set: Psa 40:4, Psa 62:5, Psa 91:14, Psa 130:6, Psa 130:7, Psa 146:5; Jer 17:7, Jer 17:8; Pe1 1:21
not forget: Psa 77:10-12, Psa 103:2, Psa 105:5; Exo 12:24-27; Deu 4:9, Deu 7:18, Deu 7:19, Deu 8:2, Deu 8:11; Est 9:27, Est 9:28; Co1 11:24
keep: Deu 5:29; Joh 14:21-24; Jo1 3:22-24, Jo1 5:3; Rev 14:12
Geneva 1599
78:7 That they might (f) set their hope in God, and not forget the works of God, but keep his commandments:
(f) He shows where the use of this doctrine exists: in faith, in the meditation of God's benefits, and in obedience.
John Gill
78:7 That they might set their hope in God,.... And not in the creature, nor in any creature enjoyment; see Job 31:24, the Lord is the only proper object of hope and confidence; Christ, who is truly God, is the hope of his people, and in him they place it, as they have great reason to do; since with him there is mercy, the mercy of God is proclaimed in him; and with him there is redemption, which includes the blessings of peace, pardon, and righteousness; and a plenteous one, a redemption from all sin; and it is the Gospel which points out these things in Christ, and encourages a firm and settled hope and trust in him: and this shows that that is meant by the law and testimony; since the law of Moses gives no encouragement to hope in God; it convinces of sin, but does not direct to a Saviour, and so leaves without hope; it works wrath, terror, and despair; it is in the Gospel only Christ is set before men, as the object of hope to lay hold on, and which is as an anchor sure and steadfast, where they may securely place it:
and not forget the works of God; which the Gospel declares; not only the miracles of Christ recorded by the evangelists, but the works of grace, redemption, and salvation; the remembrance of which is kept up by the ministry of the word, and the administration of ordinances:
but keep his commandments; the commandments of Christ, and which are peculiar to the Gospel dispensation; and are to be kept in faith, from a principle of love, through the grace and strength of Christ, and to the glory of God by him; see Jn 14:15.
77:777:7: զի դիցեն առ Աստուած զյոյս իւրեանց, եւ մի՛ մոռասցին զգործս Աստուծոյ։ Զպատուիրանս նորա խնդրելո՛վ խնդրեսցեն,
7 որպէսզի իրենց յոյսը դնեն Աստծու վրայ եւ չմոռանան Աստծու գործերը՝ հետեւելով նրա պատուիրաններին,
7 Անոնք ալ իրենց յոյսը Աստուծոյ վրայ դնելով՝ Չմոռնան Աստուծոյ գործերը, Հապա անոր պատուիրանքները պահեն
զի դիցեն առ Աստուած զյոյս իւրեանց, եւ մի՛ մոռասցին զգործս Աստուծոյ, զպատուիրանս նորա խնդրելով խնդրեսցեն:

77:7: զի դիցեն առ Աստուած զյոյս իւրեանց, եւ մի՛ մոռասցին զգործս Աստուծոյ։ Զպատուիրանս նորա խնդրելո՛վ խնդրեսցեն,
7 որպէսզի իրենց յոյսը դնեն Աստծու վրայ եւ չմոռանան Աստծու գործերը՝ հետեւելով նրա պատուիրաններին,
7 Անոնք ալ իրենց յոյսը Աստուծոյ վրայ դնելով՝ Չմոռնան Աստուծոյ գործերը, Հապա անոր պատուիրանքները պահեն
zohrab-1805▾ eastern-1994▾ western am▾
77:777:7 возлагать надежду свою на Бога и не забывать дел Божиих, и хранить заповеди Его,
77:8 ἵνα ινα so; that μὴ μη not γένωνται γινομαι happen; become ὡς ως.1 as; how οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him γενεὰ γενεα generation σκολιὰ σκολιος warped; crooked καὶ και and; even παραπικραίνουσα παραπικραινω exasperate γενεά γενεα generation ἥτις οστις who; that οὐ ου not κατηύθυνεν κατευθυνω straighten out; direct τὴν ο the καρδίαν καρδια heart αὐτῆς αυτος he; him καὶ και and; even οὐκ ου not ἐπιστώθη πιστοω make faithful μετὰ μετα with; amid τοῦ ο the θεοῦ θεος God τὸ ο the πνεῦμα πνευμα spirit; wind αὐτῆς αυτος he; him
77:8 הֶ he הֲ [interrogative] אָפֵ֣ס ʔāfˈēs אפס end לָ lā לְ to נֶ֣צַח nˈeṣaḥ נֵצַח glory חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty גָּ֥מַר gˌāmar גמר end אֹ֝֗מֶר ˈʔˈōmer אֹמֶר saying לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation
77:8. ut non sint sicut patres eorum generatio declinans et provocans generatio quae non praeparavit cor suum et non credidit Deo spiritus eiusThat they may not become like their fathers, a perverse and exasperating generation. A generation that set not their heart aright: and whose spirit was not faithful to God.
7. That they might set their hope in God, and not forget the works of God, but keep his commandments:
77:8. Or, will he cut off his mercy in the end, from generation to generation?
77:8. Is his mercy clean gone for ever? doth [his] promise fail for evermore?
That they might set their hope in God, and not forget the works of God, but keep his commandments:

77:7 возлагать надежду свою на Бога и не забывать дел Божиих, и хранить заповеди Его,
77:8
ἵνα ινα so; that
μὴ μη not
γένωνται γινομαι happen; become
ὡς ως.1 as; how
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
γενεὰ γενεα generation
σκολιὰ σκολιος warped; crooked
καὶ και and; even
παραπικραίνουσα παραπικραινω exasperate
γενεά γενεα generation
ἥτις οστις who; that
οὐ ου not
κατηύθυνεν κατευθυνω straighten out; direct
τὴν ο the
καρδίαν καρδια heart
αὐτῆς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπιστώθη πιστοω make faithful
μετὰ μετα with; amid
τοῦ ο the
θεοῦ θεος God
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτῆς αυτος he; him
77:8
הֶ he הֲ [interrogative]
אָפֵ֣ס ʔāfˈēs אפס end
לָ לְ to
נֶ֣צַח nˈeṣaḥ נֵצַח glory
חַסְדֹּ֑ו ḥasdˈô חֶסֶד loyalty
גָּ֥מַר gˌāmar גמר end
אֹ֝֗מֶר ˈʔˈōmer אֹמֶר saying
לְ lᵊ לְ to
דֹ֣ר ḏˈōr דֹּור generation
וָ וְ and
דֹֽר׃ ḏˈōr דֹּור generation
77:8. ut non sint sicut patres eorum generatio declinans et provocans generatio quae non praeparavit cor suum et non credidit Deo spiritus eius
That they may not become like their fathers, a perverse and exasperating generation. A generation that set not their heart aright: and whose spirit was not faithful to God.
77:8. Or, will he cut off his mercy in the end, from generation to generation?
77:8. Is his mercy clean gone for ever? doth [his] promise fail for evermore?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Предлагаемые ниже писателем факты из прошлой истории еврейского народа имеют поучающее значение: они сообщают то дурное из жизни предков, что потомки должны избегать.
Albert Barnes: Notes on the Bible - 1834
78:8: And might not be as their fathers - Their ancestors, particularly in the wilderness, as they passed through it to the promised land. See Exo 32:7-9; Exo 33:3; Exo 34:9; Act 7:51-53.
A stubborn and rebellious generation - Stiff-necked, ungovernable; inclined to Rev_olt. Nothing was more remarkable in their early history than this.
A generation that set not their heart aright - Margin, as in Hebrew, "prepared not their heart." That is, they took no pains to keep their heart aright, or to cherish right feelings toward God. They yielded to any sudden impulse of passion, even when it led them to Rev_olt against God. This is as true of sinners now as it was of them, that they "take no pains" to have their hearts right with God. If they did, there would be no difficulty in doing it. It is not with them "an object of desire" to have their hearts right with God, and hence, nothing is more easy or natural than that they should rebel and go astray.
And whose spirit was not stedfast with God - That is, they themselves did not maintain a firm trust in God. They yielded readily to every impulse, and every passion, even when it tended to draw them away wholly from him. There was no such "strength" of attachment to him as would lead them to resist temptation, and they easily fell into the sin of idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:8: as their: Psa 68:6, Psa 106:7; Exo 32:9, Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 31:27; Kg2 17:14; Eze 2:3-8, Eze 20:8, Eze 20:18; Mat 23:31-33; Act 7:51
set not: Heb. prepared not, Psa 78:37; Ch2 12:14, Ch2 19:3, Ch2 20:33, Ch2 30:19
whose: Psa 78:37; Deu 4:4; Jos 14:8, Jos 14:9; Act 11:23
Geneva 1599
78:8 And might not be as their (g) fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God.
(g) Though these fathers were the seed of Abraham and the chosen people, yet he shows by their rebellion, provocation, falsehood, and hypocrisy, that the children should not follow their examples.
John Gill
78:8 And might not be as their fathers,.... This chiefly respects the Jews in Christ's time: though it also is an admonition to them in succeeding ages, and especially in the latter day, when they shall be instructed, called, and converted; and even to us, to whom the Gospel is preached, on whom the ends of the world are come, not to be disobedient, as the Jewish fathers were, and to take care we do not fall after the same example of unbelief; this opens the whole scope and general design of the psalm; see 1Cor 10:6,
a stubborn and rebellions generation; as the generation in the wilderness was, Deut 9:6 and so were their posterity in Christ's time, Mt 12:34,
a generation that set not their heart aright; to seek the Lord, serve and obey him; their hearts were removed far from him, and they were hypocritical in their prayers to him, and service of him:
and whose spirit was not steadfast with God; did not continue in the faith of God, in the true religion, but departed and apostatized from him; see Ps 78:37. Apostasy is generally the fruit and effect of hypocrisy; all the following facts support the character which is here given of them.
Robert Jamieson, A. R. Fausset and David Brown
78:8 stubborn and rebellious-- (Deut 21:18).
set not their heart--on God's service (2Chron 12:14).
77:877:8: եւ մի՛ եղիցին որպէս եւ հարք իւրեանց։ Ազգ չա՛ր եւ դառնացօղ, ազգ որ ո՛չ ուղղեաց զսիրտ իւր եւ ո՛չ հաստատեաց առ Աստուած զոգի իւր[7177]։ [7177] Ոմանք.Առ Աստուած զհոգի իւր։
8 որ իրենց հայրերի պէս չար եւ դառնացող ազգ չլինեն, ազգ՝ որ չուղղեց սիրտն իր, եւ իր հոգին չհաստատեց Աստծու վրայ:
8 Ու իրենց հայրերուն պէս Կամակոր ու ապստամբ ազգ մը չըլլան. Այնպիսի ազգ մը, որոնց սիրտը չէ հաստատուած Ու իրենց հոգին հաւատարիմ չէ Աստուծոյ։
եւ մի՛ եղիցին որպէս եւ հարքն իւրեանց, ազգ չար եւ դառնացօղ, ազգ որ ոչ ուղղեաց զսիրտ իւր եւ ոչ հաստատեաց առ Աստուած զհոգի իւր:

77:8: եւ մի՛ եղիցին որպէս եւ հարք իւրեանց։ Ազգ չա՛ր եւ դառնացօղ, ազգ որ ո՛չ ուղղեաց զսիրտ իւր եւ ո՛չ հաստատեաց առ Աստուած զոգի իւր[7177]։
[7177] Ոմանք.Առ Աստուած զհոգի իւր։
8 որ իրենց հայրերի պէս չար եւ դառնացող ազգ չլինեն, ազգ՝ որ չուղղեց սիրտն իր, եւ իր հոգին չհաստատեց Աստծու վրայ:
8 Ու իրենց հայրերուն պէս Կամակոր ու ապստամբ ազգ մը չըլլան. Այնպիսի ազգ մը, որոնց սիրտը չէ հաստատուած Ու իրենց հոգին հաւատարիմ չէ Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
77:877:8 и не быть подобными отцам их, роду упорному и мятежному, неустроенному сердцем и неверному Богу духом своим.
77:9 υἱοὶ υιος son Εφραιμ εφραιμ Ephraim; Efrem ἐντείνοντες εντεινω and; even βάλλοντες βαλλω cast; throw τόξοις τοξον bow ἐστράφησαν στρεφω turn; turned around ἐν εν in ἡμέρᾳ ημερα day πολέμου πολεμος battle
77:9 הֲ hᵃ הֲ [interrogative] שָׁכַ֣ח šāḵˈaḥ שׁכח forget חַנֹּ֣ות ḥannˈôṯ חנה be gracious אֵ֑ל ʔˈēl אֵל god אִם־ ʔim- אִם if קָפַ֥ץ qāfˌaṣ קפץ draw together בְּ֝ ˈbᵊ בְּ in אַ֗ף ʔˈaf אַף nose רַחֲמָ֥יו raḥᵃmˌāʸw רַחֲמִים compassion סֶֽלָה׃ sˈelā סֶלָה sela
77:9. filii Efraim intendentes et mittentes arcum terga verterunt in die belliThe sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.
8. And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.
77:9. And would God ever forget to be merciful? Or, would he, in his wrath, restrict his mercies?
77:9. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
And might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God:

77:8 и не быть подобными отцам их, роду упорному и мятежному, неустроенному сердцем и неверному Богу духом своим.
77:9
υἱοὶ υιος son
Εφραιμ εφραιμ Ephraim; Efrem
ἐντείνοντες εντεινω and; even
βάλλοντες βαλλω cast; throw
τόξοις τοξον bow
ἐστράφησαν στρεφω turn; turned around
ἐν εν in
ἡμέρᾳ ημερα day
πολέμου πολεμος battle
77:9
הֲ hᵃ הֲ [interrogative]
שָׁכַ֣ח šāḵˈaḥ שׁכח forget
חַנֹּ֣ות ḥannˈôṯ חנה be gracious
אֵ֑ל ʔˈēl אֵל god
אִם־ ʔim- אִם if
קָפַ֥ץ qāfˌaṣ קפץ draw together
בְּ֝ ˈbᵊ בְּ in
אַ֗ף ʔˈaf אַף nose
רַחֲמָ֥יו raḥᵃmˌāʸw רַחֲמִים compassion
סֶֽלָה׃ sˈelā סֶלָה sela
77:9. filii Efraim intendentes et mittentes arcum terga verterunt in die belli
The sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.
77:9. And would God ever forget to be merciful? Or, would he, in his wrath, restrict his mercies?
77:9. Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? 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
9-11. К таким поучительным фактам относится поведение ефремлян, отрекавшихся от Бога, несмотря на все многочисленные чудеса, совершенные Им. Это отрицание, однако, как видно из фактов обращения того же Ефрема к Богу в минуты бедствий, было не теоретическим, сознательным отвержением истин Богооткровенного закона, а недостатком живой и деятельной веры, было - практическим неверием.
Adam Clarke: Commentary on the Bible - 1831
78:9: The children of Ephraim - turned back - This refers to some defeat of the Ephraimites; and some think to that by the men of Gath, mentioned Ch1 7:21. R. D. Kimchi says this defeat of the Ephraimites was in the desert; and although the story be not mentioned in the law, yet it is written in the Books of the Chronicles, where we read, on the occasion of "Zabad the Ephraimite, and Shuthelah, etc., whom the men of Gath, who were born in the land, slew; and Ephraim their father mourned many days, and his brethren came to comfort him," Ch1 7:20-22 : but to what defeat of the Ephraimites this refers is not certainly known; probably the Israelites after the division of the two kingdoms are intended.
Albert Barnes: Notes on the Bible - 1834
78:9: The children of Ephraim - The sons of Ephraim; that is, the descendants of Ephraim; the tribe of Ephraim. Ephraim was one of the "largest" of the tribes of Israel, and was the "chief" tribe in the rebellion, and hence, the term is often used to denote the "ten" tribes, or the kingdom of Israel, in contradistinction from that of Judah. See Isa 7:2, Isa 7:5, Isa 7:8-9, Isa 7:17; Isa 11:13; Isa 28:1. The word is evidently used in this sense here, not as denoting that one tribe only, but that tribe as the head of the Rev_olted kingdom; or, in other words, the name is used as representing the kingdom of that name after the Rev_olt. See 1 Kings 12. This verse evidently contains the gist or the main idea of the psalm - to wit, that Ephraim, or the ten tribes, had turned away from the worship of the true God, and that, in consequence of that apostasy, the government had been transferred to another tribe - the tribe of Judah. See Psa 78:67-68.
Being armed - The idea in this phrase is, that they had abundant means for maintaining their independence in connection with the other tribes, or as a part of the nation, but that they refused to cooperate with their brethren.
And carrying bows - Margin, "throwing forth." Literally, "lifting up." The idea is, that they were armed with bows; or, that they were fully armed.
Turned back in the day of battle - That is, they did not stand by their brethren, or assist them in defending their country. There is probably no reference here to any particular battle, but the idea is, that in the wars of the nation - in those wars which were waged for national purposes - they refused to join with the tribes of Judah and Benjamin in defense of the lawful government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:9: The children: Some think this refers to a defeat of the Ephraimites mentioned in Ch1 7:20-22; but it probably refers to the conduct and defeat of the ten tribes of which Ephraim was the head. Nothing is recorded in the history of Israel concerning the cowardice of the Ephraimites, as distinct from that of the other tribes. some therefore think, "that the children of Ephraim" is put by a figure of speech for the nation in general. Deu 1:41-44; Jos 17:16-18; Sa1 4:10, Sa1 31:1
carrying: Heb. throwing forth
turned: Jdg 9:28, Jdg 9:38-40; Luk 22:33
Geneva 1599
78:9 The children of (h) Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle.
(h) By Ephraim he means also the rest of the tribes, because they were most in number: whose punishment declares that they were unfaithful to God, and by their multitude and authority had corrupted all others.
John Gill
78:9 The children of Ephraim being armed, and carrying bows,.... Or "casting" arrows out of the "bow" (a); they went out well armed to meet the enemy, and they trusted in their armour, and not in the Lord; and being skilful in throwing darts, or shooting arrows, promised themselves victory:
but turned back in the day of battle; fled from the enemy, could not stand their ground when the onset was made: what this refers to is not easy to determine; some think this with what follows respects the defection of the ten tribes in Rehoboam's time, which frequently go under the name of Ephraim; but we have no account of any battle then fought, and lost by them; and besides the history of this psalm reaches no further than the times of David; others are of opinion that it regards the time of Eli, when the Israelites were beaten by the Philistines, the ark of God was taken, Eli's two sons slain, and thirty thousand more, 1Kings 4:1. Ephraim being put for the rest of the tribes, the ark being in that tribe; others suppose that the affair between the Gileadites and Ephraimites, in the times of Jephthah, is referred to, when there fell of the Ephraimites forty and two thousand, Judg 12:1, many of the Jewish (b) writers take it to be the history of a fact that was done in Egypt before the children of Israel came out from thence; see 1Chron 7:20, so the Targum,
"when they dwelt in Egypt, the children of Ephraim grew proud, they appointed the end (or term of going out of Egypt), and they erred, and went out thirty years before the end, with warlike arms, and mighty men carrying bows, turned back, and were slain in the day of battle;''
though it seems most likely to have respect to what was done in the wilderness, as Kimchi observes, after they were come out of Egypt, and had seen the wonders of God there, and at the Red sea, and in the wilderness; and perhaps reference is had to the discomfiture of the Israelites by the Amalekites, when they went up the hill they were forbid to do, and in which, it may be, the Ephraimites were most forward, and suffered most; see Num 14:40.
(a) "jacientes arcu", Pagninus, Montanus; "jaculantes arcu", Tigurine version, Musculus, Junius & Tremellius, Gejerus, Michaelis. (b) See Pirke Eliezer, c. 48. Shalshalet Hakabala, fol. 7. 2.
John Wesley
78:9 Ephraim - That Ephraim is here put for all Israel seems evident from the following verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Jacob and Israel, Ps 78:21, and this passage may refer to that dreadful overthrow related, 1Kings 4:10-11, which is particularly named, because as the ark, so the flight was in that tribe. And the psalmist having related this amazing providence, falls into a large discourse of the causes of it, namely, the manifold sins of that and the former generations, which having prosecuted from hence to Ps 78:60, he there returns to this history, and relates the sad consequence of that disaster, the captivity of the ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the tribe of Judah and mount Zion. Bows - These are put for all arms.
Robert Jamieson, A. R. Fausset and David Brown
78:9 The privileges of the first-born which belonged to Joseph (1Chron 5:1-2) were assigned to Ephraim by Jacob (Gen 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Num 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Hos 5:3-14; Hos 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Josh 17:14; Judg 8:1-3; 2Kings 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Ex 23:24; Deut 31:16; 4Kings 17:15).
77:977:9: Որդիք Եփրեմի լիաձիգք եւ պնդաձիգք, յաւուր պատերազմի կապարճս դարձուցին[7178]։ [7178] Ոմանք.Եփրեմի լիադիրկք եւ պնդա՛՛։
9 Եփրեմի որդիները ուժեղ աղեղնաւորներ էին, բայց պատերազմի օրը իրենց կապարճները ետ դարձրին.
9 Եփրեմի որդիները՝ որոնք սպառազինեալ աղեղնաւորներ էին, Պատերազմին օրը ետ դարձան
Որդիք Եփրեմի լիաձիգք եւ պնդաձիգք, յաւուր պատերազմի կապարճս դարձուցին:

77:9: Որդիք Եփրեմի լիաձիգք եւ պնդաձիգք, յաւուր պատերազմի կապարճս դարձուցին[7178]։
[7178] Ոմանք.Եփրեմի լիադիրկք եւ պնդա՛՛։
9 Եփրեմի որդիները ուժեղ աղեղնաւորներ էին, բայց պատերազմի օրը իրենց կապարճները ետ դարձրին.
9 Եփրեմի որդիները՝ որոնք սպառազինեալ աղեղնաւորներ էին, Պատերազմին օրը ետ դարձան
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77:977:9 Сыны Ефремовы, вооруженные, стреляющие из луков, обратились назад в день брани:
77:10 οὐκ ου not ἐφύλαξαν φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the θεοῦ θεος God καὶ και and; even ἐν εν in τῷ ο the νόμῳ νομος.1 law αὐτοῦ αυτος he; him οὐκ ου not ἤθελον θελω determine; will πορεύεσθαι πορευομαι travel; go
77:10 וָ֭ ˈwā וְ and אֹמַר ʔōmˌar אמר say חַלֹּ֣ותִי ḥallˈôṯî חלה become weak הִ֑יא hˈî הִיא she שְׁ֝נֹ֗ות ˈšnˈôṯ שׁנה change יְמִ֣ין yᵊmˈîn יָמִין right-hand side עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
77:10. non custodierunt pactum Dei sui et in lege eius noluerunt ingrediThey kept not the covenant of God: and in his law they would not walk.
9. The children of Ephraim, being armed and carrying bows, turned back in the day of battle.
77:10. And I said, “Now I have begun. This change is from the right hand of the Most High.”
77:10. And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High.
The children of Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle:

77:9 Сыны Ефремовы, вооруженные, стреляющие из луков, обратились назад в день брани:
77:10
οὐκ ου not
ἐφύλαξαν φυλασσω guard; keep
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐν εν in
τῷ ο the
νόμῳ νομος.1 law
αὐτοῦ αυτος he; him
οὐκ ου not
ἤθελον θελω determine; will
πορεύεσθαι πορευομαι travel; go
77:10
וָ֭ ˈwā וְ and
אֹמַר ʔōmˌar אמר say
חַלֹּ֣ותִי ḥallˈôṯî חלה become weak
הִ֑יא hˈî הִיא she
שְׁ֝נֹ֗ות ˈšnˈôṯ שׁנה change
יְמִ֣ין yᵊmˈîn יָמִין right-hand side
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
77:10. non custodierunt pactum Dei sui et in lege eius noluerunt ingredi
They kept not the covenant of God: and in his law they would not walk.
77:10. And I said, “Now I have begun. This change is from the right hand of the Most High.”
77:10. And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High.
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jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;
9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. 10 They kept not the covenant of God, and refused to walk in his law; 11 And forgat his works, and his wonders that he had showed them. 12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13 He divided the sea, and caused them to pass through; and he made the waters to stand as a heap. 14 In the daytime also he led them with a cloud, and all the night with a light of fire. 15 He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16 He brought streams also out of the rock, and caused waters to run down like rivers. 17 And they sinned yet more against him by provoking the most High in the wilderness. 18 And they tempted God in their heart by asking meat for their lust. 19 Yea, they spake against God; they said, Can God furnish a table in the wilderness? 20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? 21 Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; 22 Because they believed not in God, and trusted not in his salvation: 23 Though he had commanded the clouds from above, and opened the doors of heaven, 24 And had rained down manna upon them to eat, and had given them of the corn of heaven. 25 Man did eat angels' food: he sent them meat to the full. 26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind. 27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 28 And he let it fall in the midst of their camp, round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire; 30 They were not estranged from their lust. But while their meat was yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. 32 For all this they sinned still, and believed not for his wondrous works. 33 Therefore their days did he consume in vanity, and their years in trouble. 34 When he slew them, then they sought him: and they returned and enquired early after God. 35 And they remembered that God was their rock, and the high God their redeemer. 36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. 37 For their heart was not right with him, neither were they stedfast in his covenant. 38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. 39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.
In these verses,
I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, v. 9-11. The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1 Sam. iv. 10, 11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, v. 61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (v. 10); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, v. 8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, v. 11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws.
II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment.
1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (v. 12), but afterwards resumed, v. 43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, v. 13. See Isa. lxiii. 12, 13, where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (v. 14); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zech. ii. 5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (v. 15, 16): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ.
2. When God began thus to bless them they began to affront him (v. 17): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Ezek. xx. 8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer. vii. 10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, v. 18. Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb. iii. 10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him:-- (1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. God had given them meat for their hunger, in the manna, wholesome pleasant food and in abundance; he had given them meat for their faith out of the heads of leviathan which he broke in pieces, Ps. lxxiv. 14. But all this would not serve; they must have meat for their lust, dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God than our quarrelling with our allotment and indulging the desires of the flesh. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (v. 19): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Exod. xvi. 3, Num. xi. 5), dishes of meat and salvers of fruit. What an unreasonable insatiable thin is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Ps. l. 10, 11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (v. 20): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst.
3. God justly resented the provocation and was much displeased with them (v. 21): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Num. xi. 1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (v. 22): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, v. 23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal. iii. 10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exod. xvi. 18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, v. 26. He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it, as dust, as the sand of the sea (v. 27), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for he let it fall in the midst of their camp, round about their habitation, v. 28. We have the account Num. xi. 31, 32. See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he gave them their own desire, they were not estranged from their lust (v. 29, 30); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it? While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them (v. 31), those that were most luxurious and most daring. See Num. xi. 33, 34. They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Phil. iii. 19. The prosperity of fools shall destroy them, and their ruin will be the greater.
4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies (v. 32): For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God was wroth and smote them, yet they went on frowardly in the way of their heart (Isa. lvii. 17); they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments.
5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which slew the fattest of them, but a lingering chronical distemper (v. 33): Therefore their days did he consume in vanity in the wilderness and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith.
6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough (v. 34, 35): When he slew them, or condemned them to be slain, then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him, and that the high God was their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession (v. 36, 37): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer. iii. 10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections.
7. God hereupon, in pity to them, put a stop to the judgments which were threatened and in part executed (v. 38, 39): But he, being full of compassion, forgave their iniquity. One would think this counterfeit repentance should have filled up the measure of their iniquity. What could be more provoking than to lie thus to the holy God, than thus to keep back part of the price, the chief part? Acts v. 3. And yet he, being full of compassion, forgave their iniquity thus far, that he did not destroy them and cut them off from being a people, as he justly might have done, but spared their lives till they had reared another generation which should enter into the promised land. Destroy it not, for a blessing is in it, Isa. lxv. 8. Many a time he turned his anger away (for he is Lord of his anger) and did not stir up all his wrath, to deal with them as they deserved: and why did he not? Not because their ruin would have been any loss to him, but, (1.) Because he was full of compassion and, when he was going to destroy them, his repentings were kindled together, and he said, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? Hos. xi. 8. (2.) Because, though they did not rightly remember that he was their rock, he remembered that they were but flesh. He considered the corruption of their nature, which inclined them to evil, and was pleased to make that an excuse for his sparing them, though it was really no excuse for their sin. See Gen. vi. 3. He considered the weakness and frailty of their nature, and what an easy thing it would be to crush them: They are as a wind that passeth away and cometh not again. They may soon be taken off, but, when they are gone, they are gone irrecoverably, and then what will become of the covenant with Abraham? They are flesh, they are wind; whence it were easy to argue they may justly, they may immediately, be cut off, and there would be no loss of them: but God argues, on the contrary, therefore he will not destroy them; for the true reason is, He is full of compassion.
Adam Clarke: Commentary on the Bible - 1831
78:10: They kept not the covenant; of God - They abandoned his worship, both moral and ritual. Thev acted like the Ephraimites in the above case, who threw down their bows and arrows, and ran away.
Albert Barnes: Notes on the Bible - 1834
78:10: They kept not the covenant of God - The covenant which God had made with the entire Hebrew people. They did not maintain their allegiance to Yahweh. Compare Deu 4:13, Deu 4:23; Deu 17:2.
And refused to walk in his law - Refused to obey his law. They rebelled against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:10: Deu 31:16, Deu 31:20; Jdg 2:10-12; Kg2 17:14, Kg2 17:15; Neh 9:26-29; Jer 31:32
John Gill
78:10 They kept not the covenant of God,.... Either the covenant of circumcision, which was neglected during their travels through the wilderness, Josh 5:5 or the covenant made with the people of Israel at Mount Sinai, Ex 24:7 and this is to be understood not of the children of Ephraim only, but of the Israelites in general, who in many instances broke the covenant, and were not steadfast in it, Ps 78:37; see Gill on Jer 31:32.
and refused to walk in his law; the law of God, which was given forth by him, by the disposition of angels, through the hands of a mediator, Moses, as a rule of their walk and conversation; but they refused to order their conversation according to it, being unwilling to be subject to it, but despised and cast it away; a sad instance of the corruption of human nature, and the depravity of man's will, boasted of for its freedom, yet what is common, and to be observed in all mankind.
77:1077:10: Ո՛չ կացին նոքա յուխտի Տեառն, եւ ըստ իրաւանց նորա ո՛չ կամեցան գնալ։
[9] նրանք չմնացին Տիրոջ ուխտի մէջ եւ չուզեցին ընթանալ ըստ նրա օրէնքների:
10 Աստուծոյ ուխտը չպահեցին Ու անոր օրէնքին համեմատ քալել չուզեցին
Ոչ կացին նոքա յուխտի [487]Տեառն, եւ ըստ իրաւանց նորա ոչ կամեցան գնալ:

77:10: Ո՛չ կացին նոքա յուխտի Տեառն, եւ ըստ իրաւանց նորա ո՛չ կամեցան գնալ։
[9] նրանք չմնացին Տիրոջ ուխտի մէջ եւ չուզեցին ընթանալ ըստ նրա օրէնքների:
10 Աստուծոյ ուխտը չպահեցին Ու անոր օրէնքին համեմատ քալել չուզեցին
zohrab-1805▾ eastern-1994▾ western am▾
77:1077:10 они не сохранили завета Божия и отреклись ходить в законе Его;
77:11 καὶ και and; even ἐπελάθοντο επιλανθανομαι forget τῶν ο the εὐεργεσιῶν ευεργεσια benefit αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the θαυμασίων θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ὧν ος who; what ἔδειξεν δεικνυω show αὐτοῖς αυτος he; him
77:11 אֶזְכֹּ֥וראזכיר *ʔezkˌôr זכר remember מַֽעַלְלֵי־ mˈaʕallê- מַעֲלָל deed יָ֑הּ yˈāh יָהּ the Lord כִּֽי־ kˈî- כִּי that אֶזְכְּרָ֖ה ʔezkᵊrˌā זכר remember מִ mi מִן from קֶּ֣דֶם qqˈeḏem קֶדֶם front פִּלְאֶֽךָ׃ pilʔˈeḵā פֶּלֶא miracle
77:11. et obliti sunt commutationum eius et mirabilium eius quae ostendit eisAnd they forgot his benefits, and his wonders that he had shewn them.
10. They kept not the covenant of God, and refused to walk in his law;
77:11. I was mindful of the works of the Lord. For I will be mindful from the beginning of your wonders,
77:11. I will remember the works of the LORD: surely I will remember thy wonders of old.
They kept not the covenant of God, and refused to walk in his law:

77:10 они не сохранили завета Божия и отреклись ходить в законе Его;
77:11
καὶ και and; even
ἐπελάθοντο επιλανθανομαι forget
τῶν ο the
εὐεργεσιῶν ευεργεσια benefit
αὐτοῦ αυτος he; him
καὶ και and; even
τῶν ο the
θαυμασίων θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ὧν ος who; what
ἔδειξεν δεικνυω show
αὐτοῖς αυτος he; him
77:11
אֶזְכֹּ֥וראזכיר
*ʔezkˌôr זכר remember
מַֽעַלְלֵי־ mˈaʕallê- מַעֲלָל deed
יָ֑הּ yˈāh יָהּ the Lord
כִּֽי־ kˈî- כִּי that
אֶזְכְּרָ֖ה ʔezkᵊrˌā זכר remember
מִ mi מִן from
קֶּ֣דֶם qqˈeḏem קֶדֶם front
פִּלְאֶֽךָ׃ pilʔˈeḵā פֶּלֶא miracle
77:11. et obliti sunt commutationum eius et mirabilium eius quae ostendit eis
And they forgot his benefits, and his wonders that he had shewn them.
77:11. I was mindful of the works of the Lord. For I will be mindful from the beginning of your wonders,
77:11. I will remember the works of the LORD: surely I will remember thy wonders of old.
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jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:11: And forgat his works - The works which he had performed in behalf of the nation. These works are referred to in the verses following.
And his wonders that he had shewed them - The wonderful works in Egypt, at the Red Sea, and in the wilderness; the miracles which he had performed on behalf of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:11: Psa 78:7, Psa 106:13, Psa 106:21, Psa 106:22; Deu 32:18; Jer 2:32
John Gill
78:11 And forgat his works, and his wonders,.... That is, his wonderful works, the miracles he wrought in their favour, and for their deliverance, afterwards particularly mentioned; these were not only forgotten in the next generation, Judg 15:10, but in a few years, yea, in a few months, nay, in a few days, when they had been but three days' journey in the wilderness, after their passage through the Red sea, see Ex 15:1, which occasioned the observation of the psalmist, Ps 106:12, that he had showed them; done in their sight, and in the sight of their fathers, as follows.
77:1177:11: Մոռացան զերախտիս նորա, եւ զսքանչելիսն զոր եցոյց նոցա[7179]։ [7179] Ոմանք.Եւ զսքանչելիս նորա զոր ե՛՛։
11 Մոռացան նրա երախտիքներն ու այն սքանչելագործութիւնները,
11 Ու մոռցան անոր գործերը Եւ անոր հրաշքները, որոնք իրենց ցուցուցեր էր։
Մոռացան զերախտիս նորա, եւ զսքանչելիսն զոր եցոյց նոցա:

77:11: Մոռացան զերախտիս նորա, եւ զսքանչելիսն զոր եցոյց նոցա[7179]։
[7179] Ոմանք.Եւ զսքանչելիս նորա զոր ե՛՛։
11 Մոռացան նրա երախտիքներն ու այն սքանչելագործութիւնները,
11 Ու մոռցան անոր գործերը Եւ անոր հրաշքները, որոնք իրենց ցուցուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
77:1177:11 забыли дела Его и чудеса, которые Он явил им.
77:12 ἐναντίον εναντιον next to; before τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him ἃ ος who; what ἐποίησεν ποιεω do; make θαυμάσια θαυμασιος wonderful; wonders ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἐν εν in πεδίῳ πεδιον Tanis
77:12 וְ wᵊ וְ and הָגִ֥יתִי hāḡˌîṯî הגה mutter בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole פָּעֳלֶ֑ךָ poʕᵒlˈeḵā פֹּעַל doing וּֽ ˈû וְ and בַ va בְּ in עֲלִ֖ילֹותֶ֣יךָ ʕᵃlˌîlôṯˈeʸḵā עֲלִילָה deed אָשִֽׂיחָה׃ ʔāśˈîḥā שׂיח be concerned with
77:12. coram patribus eorum fecit mirabilia in terra Aegypto in regione TaneosWonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis.
11. And they forgat his doings, and his wondrous works that he had shewed them.
77:12. and I will meditate on all your works. And I will take part in your intentions.
77:12. I will meditate also of all thy work, and talk of thy doings.
And forgat his works, and his wonders that he had shewed them:

77:11 забыли дела Его и чудеса, которые Он явил им.
77:12
ἐναντίον εναντιον next to; before
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
θαυμάσια θαυμασιος wonderful; wonders
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἐν εν in
πεδίῳ πεδιον Tanis
77:12
וְ wᵊ וְ and
הָגִ֥יתִי hāḡˌîṯî הגה mutter
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
פָּעֳלֶ֑ךָ poʕᵒlˈeḵā פֹּעַל doing
וּֽ ˈû וְ and
בַ va בְּ in
עֲלִ֖ילֹותֶ֣יךָ ʕᵃlˌîlôṯˈeʸḵā עֲלִילָה deed
אָשִֽׂיחָה׃ ʔāśˈîḥā שׂיח be concerned with
77:12. coram patribus eorum fecit mirabilia in terra Aegypto in regione Taneos
Wonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis.
77:12. and I will meditate on all your works. And I will take part in your intentions.
77:12. I will meditate also of all thy work, and talk of thy doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Поле Цоан" - главный город Нижнего Египта, где Моисей совершал пред фараоном свои многочисленные чудеса.
Adam Clarke: Commentary on the Bible - 1831
78:12: The field of Zoan - "In campo Taneos," Vugate. Tanis was the capital of Pharaoh, where Moses wrought so many miracles. It was situated in the Delta, on one of the most easterly branches of the Nile. It was afterwards called Thanis; and from it the district was called the Thanitic Canton. See Calmet. Dr. Shaw thinks Zoan was intended to signify Egypt in general.
Albert Barnes: Notes on the Bible - 1834
78:12: Marvellous things did he in the sight of their fathers - Things suited to excite wonder and astonishment. Such were all the miracles that he performed, in effecting the deliverance of his people.
In the land of Egypt - In delivering them from Pharaoh.
In the field of Zoan - The Septuagint renders this ἐν πεδίῳ Τάνεως en pediō Taneō s" in the plain of Tanis." So the Latin Vulgate. Zoan or Tanis was an ancient city of Lower Egypt, situated on the eastern side of the Tanitie arm of the Nile. The name given to it in the Egyptian language signified "low region." See the notes at Isa 19:11. The Hebrews seem to have been located in this region, and it was in this part of Egypt - that is, in the country lying round about Zoan - that the wonders of God were principally manifested in behalf of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:12: Marvellous: Psa 78:42-50, Psa 105:27-38, Psa 135:9; exo 7:1-12:51; Deu 4:34, Deu 6:22; Neh 9:10
Zoan: Zoan, the ancient capital of the Pharaohs, where Moses wrought so many miracles, is rendered by the Chaldee, Tanium, LXX Τανις, Vulgate, Tanis, and Coptic, Tane, from the Coptic, ten, plain, flat, level; being situated in the low ground of the Delta, on one of the eastern branches of the Nile, bearing its own name, near a large lake, now called the lake of Menzala, 44 miles west of Pelusium, and 169 miles east of Alexandria, according to the Antonine Itinerary, and three miles from the Mediterranean, according to the Geograph. Nubiens. Clim. 3, par. 3. There are ruins still remaining to mark the site of Zoan, or Tanis, called San by the Arabs; comprising broken obelisks, capitals of the Corinthian order, a granite monument, etc. Psa 78:43; Gen 32:3; Num 13:22; Isa 19:11, Isa 19:13; Eze 30:14
Carl Friedrich Keil and Franz Delitzsch
78:12
Tit is now related how wonderfully God led the fathers of these Ephraimites, who behaved themselves so badly as the leading tribe of Israel, in the desert; how they again and again ever indulged sinful murmuring, and still He continued to give proofs of His power and of His loving-kindness. The (according to Num 13:22) very ancient Zoan (Tanis), ancient Egyptian Zane, Coptic G'ane, on the east bank of the Tanitic arm of the Nile, so called therefrom - according to the researches to which the Turin Papyrus No. 112 has led, identical with Avaris (vid., on Is 19:11)
(Note: The identity of Avaris and Tanis is in the meanwhile again become doubtful. Tanis was the Hyksos city, but Pelusium = Avaris the Hyksos fortress; vid., Petermann's Mittheilungen, 1866, S. 296-298.)
- was the seat of the Hyksos dynasties that ruled in the eastern Delta, where after their overthrow Rameses II, the Pharaoh of the bondage, in order to propitiate the enraged mass of the Semitic population of Lower Egypt, embraced the worship of Baal instituted by King Apophis. The colossal sitting figure of Rameses II in the pillared court of the Royal Museum in Berlin, says Brugsch (Aus dem Orient ii. 45), is the figure which Rameses himself dedicated to the temple of Baal in Tanis and set up before its entrance. This mighty colossus is a contemporary of Moses, who certainly once looked upon this monument, when, as Ps 78 says, he "wrought wonders in the land of Egypt, in the field of Zoan." The psalmist, moreover, keeps very close to the Tra in his reproduction of the history of the Exodus, and in fact so close that he must have had it before him in the entirety of its several parts, the Deuteronomic, Elohimistic, and Jehovistic. Concerning the rule by which it is appointed ‛ā'sa phéle, vid., on Ps 52:5. The primary passage to Ps 78:13 (cf. נוזלים Ps 78:16) is Ex 15:8. נד is a pile, i.e., a piled up heap or mass, as in Ps 33:7. And Ps 78:14 is the abbreviation of Ex 13:21. In Ps 78:15. the writer condenses into one the two instances of the giving of water from the rock, in the first year of the Exodus (Ex. 17) and in the fortieth year (Num. 20). The Piel יבקּע and the plural צרים correspond to this compression. רבּה is not an adjective (after the analogy of תּהום רבּה), but an adverb as in Ps 62:3; for the giving to drink needs a qualificative, but תהמות does not need any enhancement. ויּוצא has ı̂ instead of ē as in Ps 105:43.
The fact that the subject is continued in Ps 78:17 with ויּוסיפוּ without mention having been made of any sinning on the part of the generation of the desert, is explicable from the consideration that the remembrance of that murmuring is closely connected with the giving of water from the rock to which the names Massah u-Merı̂bah and Merı̂bath-Kadesh (cf. Num 20:13 with Num 27:14; Deut 32:51) point back: they went on (עוד) winning against Him, in spite of the miracles they experienced. למרות is syncopated from להמרות as in Is 3:8. The poet in Ps 78:18 condenses the account of the manifestations of discontent which preceded the giving of the quails and manna (Ex. 16), and the second giving of quails (Num. 11), as he has done the two cases of the giving of water from the rock in Ps 78:15. They tempted God by unbelievingly and defiantly demanding (לשׁאל, postulando, Ew. 280, d) instead of trustfully hoping and praying. בּלבבם points to the evil fountain of the heart, and לנפשׁם describes their longing as a sensual eagerness, a lusting after it. Instead of allowing the miracles hitherto wrought to work faith in them, they made the miracles themselves the starting-point of fresh doubts. The poet here clothes what we read in Ex 16:3; Num 11:4., Ps 21:5, in a poetic dress. In לעמּו the unbelief reaches it climax, it sounds like self-irony. On the co-ordinating construction "therefore Jahve heard it and was wroth," cf. Is 5:4; Is 12:1; Is 50:2; Rom 6:17. The allusion is to the wrath-burning at Taberah (Tab'eera), Num 11:1-3, which preceded the giving of the quails in the second year of the Exodus. For it is obvious that Ps 78:21 and Num 11:1 coincide, ויתעבר ואשׁ here being suggested by the ותבער־בם אשׁ eht yb d of that passage, and אף עלה being the opposite of ותשׁקע האשׁ in Ps 78:2. A conflagration broke out at that time in the camp, at the same time, however, with the breaking out of God's anger. The nexus between the anger and the fire is here an outward one, whereas in Num 11:1 it is an internal one. The ground upon which the wrathful decree is based, which is only hinted at there, is here more minutely given in Ps 78:22 : they believed not in Elohim (vid., Num 14:11), i.e., did not rest with believing confidence in Him, and trusted not in His salvation, viz., that which they had experienced in the redemption out of Egypt (Ex 14:13; Ex 15:2), and which was thereby guaranteed for time to come. Now, however, when Taberah is here followed first by the giving of the manna, Ps 78:23-25, then by the giving of the quails, Ps 78:26-29, the course of the events is deranged, since the giving of the manna had preceded that burning, and it was only the giving of the quails that followed it. This putting together of the two givings out of order was rendered necessary by the preceding condensation (in Ps 78:18-20) of the clamorous desire for a more abundant supply of food before each of these events. Notwithstanding Israel's unbelief, He still remained faithful: He caused manna to rain down out of the opened gates of heaven (cf. "the windows of heaven," Gen 7:11; 4Kings 7:2; Mal 3:10), that is to say, in richest abundance. The manna is called corn (as in Ps 105:40, after Ex 16:4, it is called bread) of heaven, because it descended in the form of grains of corn, and supplied the place of bread-corn during the forty years. לחם אבּירים the lxx correctly renders ἄρτον ἀγγέλων (אבּירים = גּבּרי כח, Ps 103:20). The manna is called "bread of angels" (Wisd. 16:20) as being bread from heaven (Ps 78:24, Ps 105:40), the dwelling-place of angels, as being mann es-semâ, heaven's gift, its Arabic name, - a name which also belongs to the vegetable manna which flows out of the Tamarix mannifera in consequence of the puncture of the Coccus manniparus, and is even at the present day invaluable to the inhabitants of the desert of Sinai. אישׁ is the antithesis to אבירים; for if it signified "every one," אכלוּ would have been said (Hitzig). צידהּ as in Ex 12:39; לשׂבע as in Ex 16:3, cf. Ps 78:8.
Geneva 1599
78:12 Marvellous things did he in the sight of their (i) fathers, in the land of Egypt, [in] the field of Zoan.
(i) He proves that not only the posterity but also their forefathers were wicked and rebellious to God.
John Gill
78:12 Marvellous things did he in the sight of their fathers,.... The Targum is,
"before Abraham, Isaac, and Jacob, and the tribes of their fathers, he did marvellous things;''
but these were dead before this time; the Jews have a fancy, that these were brought to the sea, and placed upon it; and the Lord showed them what he would do for their children, and how he would redeem them; but this is to be understood of the plagues which were brought upon the Egyptians, and which are called wonders, Ex 11:10, and were so to the Egyptians themselves; and these were done by the hands of Moses and Aaron, and in their sight:
in the land of Egypt; where the Israelites were in bondage, and while they were there, and on their account were these things done:
in the field of Zoan; that is, in the territory of Zoan, which was an ancient city of Egypt, Num 13:22, the metropolis of the land where Pharaoh kept his court; hence we read of the princes of Zoan, Is 19:11, it is the same with Tanis, and so it is called here in the Septuagint and Vulgate Latin versions, and also in the Targum; it is said to have been two miles from Heliopolis, and one from Memphis; and at this day these three cities are become one, which is fifteen miles in compass, and goes by the name of Alcair. In this great city, the metropolis of the nation, before Pharaoh and all his court, were the above wonders done.
John Wesley
78:12 Field - In the territory. Zoan - An ancient and eminent city of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
78:12 A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.
Zoan--for Egypt, as its ancient capital (Num 13:22; Is 19:11).
77:1277:12: Առաջի հարց նոցա զոր արար զսքանչելիս իւր, յերկրին Եգիպտացւոց եւ ՚ի դաշտին Տայանու։
12 որ գործեց նրանց հայրերի առջեւ, եգիպտացիների երկրում եւ Տայանի դաշտում:
12 Անոնց հայրերուն առջեւ հրաշքներ ըրաւ, Եգիպտոսի երկրին՝ Տայանիսի դաշտին մէջ։
Առաջի հարց նոցա զոր արար զսքանչելիս իւր, յերկրին Եգիպտացւոց եւ ի դաշտին Տայանու:

77:12: Առաջի հարց նոցա զոր արար զսքանչելիս իւր, յերկրին Եգիպտացւոց եւ ՚ի դաշտին Տայանու։
12 որ գործեց նրանց հայրերի առջեւ, եգիպտացիների երկրում եւ Տայանի դաշտում:
12 Անոնց հայրերուն առջեւ հրաշքներ ըրաւ, Եգիպտոսի երկրին՝ Տայանիսի դաշտին մէջ։
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77:1277:12 Он пред глазами отцов их сотворил чудеса в земле Египетской, на поле Цоан:
77:13 διέρρηξεν διαρρηγνυμι rend; tear θάλασσαν θαλασσα sea καὶ και and; even διήγαγεν διαγω head through; lead αὐτούς αυτος he; him ἔστησεν ιστημι stand; establish ὕδατα υδωρ water ὡσεὶ ωσει as if; about ἀσκὸν ασκος wineskin; skin
77:13 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the קֹּ֣דֶשׁ qqˈōḏeš קֹדֶשׁ holiness דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way מִי־ mî- מִי who אֵ֥ל ʔˌēl אֵל god גָּ֝דֹ֗ול ˈgāḏˈôl גָּדֹול great כֵּֽ kˈē כְּ as אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
77:13. divisit mare et transduxit eos et stare fecit aquas quasi acervumHe divided the sea and brought them through: and he made the waters to stand as in a vessel.
12. Marvelous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
77:13. Your way, O God, is in what is holy. Which God is great like our God?
77:13. Thy way, O God, [is] in the sanctuary: who [is so] great a God as [our] God?
Marvellous things did he in the sight of their fathers, in the land of Egypt, [in] the field of Zoan:

77:12 Он пред глазами отцов их сотворил чудеса в земле Египетской, на поле Цоан:
77:13
διέρρηξεν διαρρηγνυμι rend; tear
θάλασσαν θαλασσα sea
καὶ και and; even
διήγαγεν διαγω head through; lead
αὐτούς αυτος he; him
ἔστησεν ιστημι stand; establish
ὕδατα υδωρ water
ὡσεὶ ωσει as if; about
ἀσκὸν ασκος wineskin; skin
77:13
אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
קֹּ֣דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
דַּרְכֶּ֑ךָ darkˈeḵā דֶּרֶךְ way
מִי־ mî- מִי who
אֵ֥ל ʔˌēl אֵל god
גָּ֝דֹ֗ול ˈgāḏˈôl גָּדֹול great
כֵּֽ kˈē כְּ as
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
77:13. divisit mare et transduxit eos et stare fecit aquas quasi acervum
He divided the sea and brought them through: and he made the waters to stand as in a vessel.
77:13. Your way, O God, is in what is holy. Which God is great like our God?
77:13. Thy way, O God, [is] in the sanctuary: who [is so] great a God as [our] God?
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Adam Clarke: Commentary on the Bible - 1831
78:13: He divided the sea, and caused them to pass through - The reader is requested to consult the notes on the parallel passages marked in the margin on this verse and Psa 78:14-17, etc., where all these miracles are largely explained.
Albert Barnes: Notes on the Bible - 1834
78:13: He divided the sea ... - The Red Sea. Exo 14:21-22.
And he made the waters to stand as an heap - The word rendered "heap" means anything piled up, or a mound; and the idea is, that the waters were piled up on each side of them as a "mound." See the notes at Psa 33:7. Compare Jos 3:13, Jos 3:16; Exo 15:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:13: He divided: Psa 66:6, Psa 106:9, Psa 106:10, Psa 136:13-15; exo 14:1-15:27; Isa 63:13; Co1 10:2, Co1 10:3
made: Psa 38:7; Jos 3:16; Hab 3:15
John Gill
78:13 He divided the sea,.... The Targum adds,
"by the rod of Moses their master;''
which he was ordered to lift up, and to stretch out his hand over the sea; which he did, and at the same time a strong east wind was raised, which caused the sea to go back, and divided the waters of it; see Ex 14:16.
and caused them to pass through; that is, he caused the Israelites to pass through the sea; this they did in faith, Heb 11:29, in the faith of the power and promise of God, and of future grace and blessings, which this was an emblem of; for it was a representation of baptism, and is so called, 1Cor 10:1 and of the sea of Christ's blood, or of his sufferings and death; whereby all enemies are overcome and destroyed, as sin and Satan, signified by the Egyptians, and salvation is wrought, and every blessing of grace procured; and of the passage of God's people through the sea of this world, and afflictions in it, safe to glory:
and he made the waters to stand as an heap; and were as a wall on the right hand and on the left hand so they continued until the Israelites had passed through; and then they returned, and covered the Egyptians, and drowned them, Ex 14:22.
77:1377:13: Հերձ զծովն եւ անցո՛յց զնոսա, կացոյց զջուրս որպէս ՚ի տիկս։
13 Նա ճեղքեց ծովը եւ անցկացրեց նրանց, ջրերը պահեց ինչպէս տիկերի մէջ:
13 Ծովը պատռեց ու զանոնք անցուց Եւ ջուրերն ալ դէզի պէս կանգնեցուց։
Հերձ զծովն եւ անցոյց զնոսա, եւ կացոյց զջուրսն որպէս [488]ի տիկս:

77:13: Հերձ զծովն եւ անցո՛յց զնոսա, կացոյց զջուրս որպէս ՚ի տիկս։
13 Նա ճեղքեց ծովը եւ անցկացրեց նրանց, ջրերը պահեց ինչպէս տիկերի մէջ:
13 Ծովը պատռեց ու զանոնք անցուց Եւ ջուրերն ալ դէզի պէս կանգնեցուց։
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77:1377:13 разделил море, и провел их чрез него, и поставил воды стеною;
77:14 καὶ και and; even ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him ἐν εν in νεφέλῃ νεφελη cloud ἡμέρας ημερα day καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night ἐν εν in φωτισμῷ φωτισμος illumination πυρός πυρος wheat
77:14 אַתָּ֣ה ʔattˈā אַתָּה you הָ֭ ˈhā הַ the אֵל ʔˌēl אֵל god עֹ֣שֵׂה ʕˈōśē עשׂה make פֶ֑לֶא fˈele פֶּלֶא miracle הֹודַ֖עְתָּ hôḏˌaʕtā ידע know בָ vā בְּ in † הַ the עַמִּ֣ים ʕammˈîm עַם people עֻזֶּֽךָ׃ ʕuzzˈeḵā עֹז power
77:14. et duxit eos in nube per diem et tota nocte in lumine ignisAnd he conducted them with a cloud by day: and all the night with a light of fire.
13. He clave the sea, and caused them to pass through; and he made the waters to stand as an heap.
77:14. You are the God who performs miracles. You have made your virtue known among the peoples.
77:14. Thou [art] the God that doest wonders: thou hast declared thy strength among the people.
He divided the sea, and caused them to pass through; and he made the waters to stand as an heap:

77:13 разделил море, и провел их чрез него, и поставил воды стеною;
77:14
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
ἐν εν in
νεφέλῃ νεφελη cloud
ἡμέρας ημερα day
καὶ και and; even
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
ἐν εν in
φωτισμῷ φωτισμος illumination
πυρός πυρος wheat
77:14
אַתָּ֣ה ʔattˈā אַתָּה you
הָ֭ ˈhā הַ the
אֵל ʔˌēl אֵל god
עֹ֣שֵׂה ʕˈōśē עשׂה make
פֶ֑לֶא fˈele פֶּלֶא miracle
הֹודַ֖עְתָּ hôḏˌaʕtā ידע know
בָ בְּ in
הַ the
עַמִּ֣ים ʕammˈîm עַם people
עֻזֶּֽךָ׃ ʕuzzˈeḵā עֹז power
77:14. et duxit eos in nube per diem et tota nocte in lumine ignis
And he conducted them with a cloud by day: and all the night with a light of fire.
77:14. You are the God who performs miracles. You have made your virtue known among the peoples.
77:14. Thou [art] the God that doest wonders: thou hast declared thy strength among the people.
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Albert Barnes: Notes on the Bible - 1834
78:14: In the day-time also he led them with a cloud - That is, the cloud was the visible symbol of his presence, and its movements determined the way in which they were to go. It was "God" who led them, and who adopted this manner of doing it, so that they had "always" with them, by day and by night, a "visible" proof of his presence. There was that with them which could not be ascribed to any natural causes, and which, therefore, "demonstrated" that God was with them, and that as long as they followed the cloud and the pillar of fire they could not err. See Exo 13:21; Exo 14:24. They had the less excuse, therefore, for rebelling against him.
And all the night with a light of fire - A column - a pillar - which stood over the camp, and which was a symbol of the divine presence and guidance. The cloud would not be visible by night, nor would the fire be a good guide by day; and hence, the form of the symbol was changed. The same thing, however, was intended by both, and together they were standing proofs of the presence of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:14: Psa 105:39; Exo 13:21, Exo 13:22, Exo 14:24, Exo 40:35-38; Neh 9:12, Neh 9:19
John Gill
78:14 In the daytime also he led them with a cloud,.... Which was in the form of a pillar, and went before them, and the Lord in it, and directed their way, and protected them from heat; see Ex 13:21, Neh 9:12 this was typical of Christ, who is a shadow and security from the heat of a fiery law, the flaming sword of justice, the wrath of God, which is poured forth like fire, the fiery darts of Satan, and from hurt by any enemy whatever; see Is 4:5, and who leads his people through the wilderness of this world by his Spirit, by his word, and by his own example; and who is the best and safest guide to follow:
and all the night with a light of fire; which also was in the form of a pillar, and went before them, and gave light in the night, and the Lord was in it; and this also was typical of Christ, who is the light of his people amidst all their darkness in this world.
77:1477:14: Առաջնորդեաց նոցա ամպով ՚ի տուէ, եւ զամենայն գիշեր ՚ի լոյս հրոյ։
14 Ցերեկն ամպով առաջնորդեց նրանց, իսկ ողջ գիշեր՝ հրեղէն լոյսով:
14 Ցորեկը ամպով առաջնորդեց անոնց Եւ բոլոր գիշերը կրակի լոյսով։
Առաջնորդեաց նոցա ամպով ի տուէ, եւ զամենայն գիշեր ի լոյս հրոյ:

77:14: Առաջնորդեաց նոցա ամպով ՚ի տուէ, եւ զամենայն գիշեր ՚ի լոյս հրոյ։
14 Ցերեկն ամպով առաջնորդեց նրանց, իսկ ողջ գիշեր՝ հրեղէն լոյսով:
14 Ցորեկը ամպով առաջնորդեց անոնց Եւ բոլոր գիշերը կրակի լոյսով։
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77:1477:14 и днем вел их облаком, а во всю ночь светом огня;
77:15 διέρρηξεν διαρρηγνυμι rend; tear πέτραν πετρα.1 cliff; bedrock ἐν εν in ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἐπότισεν ποτιζω give a drink; water αὐτοὺς αυτος he; him ὡς ως.1 as; how ἐν εν in ἀβύσσῳ αβυσσος abyss πολλῇ πολυς much; many
77:15 גָּאַ֣לְתָּ gāʔˈaltā גאל redeem בִּ bi בְּ in זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm עַמֶּ֑ךָ ʕammˈeḵā עַם people בְּנֵי־ bᵊnê- בֵּן son יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וְ wᵊ וְ and יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph סֶֽלָה׃ sˈelā סֶלָה sela
77:15. scidit petram in deserto et potum dedit quasi de abyssis magnisHe struck the rock in the wilderness: and gave them to drink, as out of the great deep.
14. In the day-time also he led them with a cloud, and all the night with a light of fire.
77:15. With your arm, you have redeemed your people, the sons of Jacob and of Joseph.
77:15. Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah.
In the daytime also he led them with a cloud, and all the night with a light of fire:

77:14 и днем вел их облаком, а во всю ночь светом огня;
77:15
διέρρηξεν διαρρηγνυμι rend; tear
πέτραν πετρα.1 cliff; bedrock
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ἐν εν in
ἀβύσσῳ αβυσσος abyss
πολλῇ πολυς much; many
77:15
גָּאַ֣לְתָּ gāʔˈaltā גאל redeem
בִּ bi בְּ in
זְרֹ֣ועַ zᵊrˈôₐʕ זְרֹועַ arm
עַמֶּ֑ךָ ʕammˈeḵā עַם people
בְּנֵי־ bᵊnê- בֵּן son
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph
סֶֽלָה׃ sˈelā סֶלָה sela
77:15. scidit petram in deserto et potum dedit quasi de abyssis magnis
He struck the rock in the wilderness: and gave them to drink, as out of the great deep.
77:15. With your arm, you have redeemed your people, the sons of Jacob and of Joseph.
77:15. Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
78:15: He clave the rocks in the wilderness - There were two occasions on which the rock was smitten for water; one Exo 17:6 at Mount Horeb, shortly after they came out of Egypt; and the other Num 20:11, when they had nearly ceased their wanderings in the wilderness. Hence, the plural term (rocks) is used here.
And gave them drink as out of the great depths - As if he had formed a lake or an ocean, furnishing an inexhaustible supply.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:15: Psa 105:41, Psa 114:8; Exo 17:6; Num 20:11; Isa 41:18, Isa 43:20; Joh 7:37, Joh 7:38; Co1 10:4; Rev 22:1, Rev 22:17
John Gill
78:15 He clave the rocks in the wilderness,.... The one at Rephidim, Ex 17:1, and the other at Kadesh, Num 20:1 both to be seen at this day; See Gill on Ex 17:1; see Gill on Ex 17:2; see Gill on Ex 17:3; see Gill on Ex 17:4; see Gill on Ex 17:5; see Gill on Ex 17:6; see Gill on Num 20:1; see Gill on Num 20:2; see Gill on Num 20:3; see Gill on Num 20:4; see Gill on Num 20:5; see Gill on Num 20:6; see Gill on Num 20:7; see Gill on Num 20:8; see Gill on Num 20:9; see Gill on Num 20:10; see Gill on Num 20:11, though of the latter no modern traveller makes mention but one, yet Jerom (b) from Eusebius affirms that it was shown in his day: they were typical of Christ, 1Cor 10:4, who is frequently compared to one for height, strength, and duration, shade, shelter, and protection; and is called the Rock of Israel, the Rock of offence to both houses of Israel, the Rock of salvation, the Rock of refuge, the Rock of strength, the Rock that is higher than the saints, and on which the church is built, and who is the shadow of a great rock in a weary land. The cleaving of the rocks is ascribed to God, which was done by the hands of Moses; and so the Targum adds,
"by the rod of Moses their master;''
but Moses was only the instrument, it was the Lord that did it; Moses with his rod could never have done it, had not the power of God went along with it. This smiting and cleaving the rocks were an emblem of the sufferings of Christ, who was smitten of God with the rod of justice, according to the law of Moses, in a judicial way, for the sins of his people, and in order to obtain salvation for them:
and gave them drink as out of the great depths; such a large quantity of water flowed out of the rocks when smitten, as if it came out of the great sea, which furnished them with drink sufficient, and more than enough for them and their cattle; this was typical of the large abundance of grace, and the blessings of it, which flow freely and plentifully from Christ and his fulness, and through his sufferings and death.
(b) De loc. Heb. fol. 93. L.
John Wesley
78:15 Wilderness - In Rephidim, and again in Kadesh.
Robert Jamieson, A. R. Fausset and David Brown
78:15 There were two similar miracles (Ex 17:6; Num 20:11).
great depths--and--rivers--denote abundance.
77:1577:15: Հերձ զվէմն յանապատի, եւ ետ ըմպել նոցա որպէս ՚ի խորոյ մեծէ։
15 Պատռեց ժայռն անապատում, եւ նրանց խմեցրեց ինչպէս մեծ անդնդից:
15 Վէմերը պատռեց անապատին մէջ Ու խմցուց անոնց՝ իբր թէ մեծ անդունդէ մը։
Հերձ զվէմն յանապատին, եւ ետ ըմպել նոցա որպէս ի խորոյ մեծէ:

77:15: Հերձ զվէմն յանապատի, եւ ետ ըմպել նոցա որպէս ՚ի խորոյ մեծէ։
15 Պատռեց ժայռն անապատում, եւ նրանց խմեցրեց ինչպէս մեծ անդնդից:
15 Վէմերը պատռեց անապատին մէջ Ու խմցուց անոնց՝ իբր թէ մեծ անդունդէ մը։
zohrab-1805▾ eastern-1994▾ western am▾
77:1577:15 рассек камень в пустыне и напоил их, как из великой бездны;
77:16 καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out ὕδωρ υδωρ water ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock καὶ και and; even κατήγαγεν καταγω lead down; draw up ὡς ως.1 as; how ποταμοὺς ποταμος river ὕδατα υδωρ water
77:16 רָ֘א֤וּךָ rˈāʔˈûḵā ראה see מַּ֨יִם׀ mmˌayim מַיִם water אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) רָא֣וּךָ rāʔˈûḵā ראה see מַּ֣יִם mmˈayim מַיִם water יָחִ֑ילוּ yāḥˈîlû חיל have labour pain, to cry אַ֝֗ף ˈʔˈaf אַף even יִרְגְּז֥וּ yirgᵊzˌû רגז quake תְהֹמֹֽות׃ ṯᵊhōmˈôṯ תְּהֹום primeval ocean
77:16. et eduxit rivos de petra et elicuit quasi flumina aquasHe brought forth water out of the rock: and made streams run down as rivers.
15. He clave rocks in the wilderness, and gave them drink abundantly as out of the depths.
77:16. The waters saw you, O God, the waters saw you, and they were afraid, and the depths were stirred up.
77:16. The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
He clave the rocks in the wilderness, and gave [them] drink as [out of] the great depths:

77:15 рассек камень в пустыне и напоил их, как из великой бездны;
77:16
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
ὕδωρ υδωρ water
ἐκ εκ from; out of
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
κατήγαγεν καταγω lead down; draw up
ὡς ως.1 as; how
ποταμοὺς ποταμος river
ὕδατα υδωρ water
77:16
רָ֘א֤וּךָ rˈāʔˈûḵā ראה see
מַּ֨יִם׀ mmˌayim מַיִם water
אֱֽלֹהִ֗ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
רָא֣וּךָ rāʔˈûḵā ראה see
מַּ֣יִם mmˈayim מַיִם water
יָחִ֑ילוּ yāḥˈîlû חיל have labour pain, to cry
אַ֝֗ף ˈʔˈaf אַף even
יִרְגְּז֥וּ yirgᵊzˌû רגז quake
תְהֹמֹֽות׃ ṯᵊhōmˈôṯ תְּהֹום primeval ocean
77:16. et eduxit rivos de petra et elicuit quasi flumina aquas
He brought forth water out of the rock: and made streams run down as rivers.
77:16. The waters saw you, O God, the waters saw you, and they were afraid, and the depths were stirred up.
77:16. The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:16: He brought streams also out of the rock ... - literally, "flowings." The waters were poured out in an over-flowing stream. Those streams continued to flow, thus constituting a continued proof of the presence of God. See this fully explained in the notes at Co1 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:16: Psa 105:41; Deu 8:15, Deu 9:21
John Gill
78:16 He brought streams also out of the rock,.... Which is expressed in the singular number, as also in Ps 78:20, because the children of Israel were not come to Kadesh, and the second rock was not smitten when they lusted after flesh, and murmured against God, and tempted him, as is after related:
and caused waters to run down like rivers; from the descent of the rock, which followed them all the way in the wilderness; this was a most marvellous thing, that water should flow from a flinty rock upon striking it, from whence fire rather than water might have been expected; and that it should flow in such great abundance, and that from a rock in a wilderness.
John Wesley
78:16 Streams - Which miraculously followed them in all their travels, even to the borders of Canaan.
77:1677:16: Հան զջուրն ՚ի վիմէ, եւ հոսեաց որպէս զգետս զջուրս[7180]։ [7180] Ոմանք.Հան զջուրսն ՚ի վիմէն։
16 Ժայռից ջուր բխեցրեց, եւ ջրերն հոսեցրեց գետերի պէս:
16 Առուներ հանեց վէմէն Ու ջուրերը գետերու պէս բղխեցուց։
Հան զջուրն ի վիմէ, եւ հոսեաց որպէս զգետս զջուրսն:

77:16: Հան զջուրն ՚ի վիմէ, եւ հոսեաց որպէս զգետս զջուրս[7180]։
[7180] Ոմանք.Հան զջուրսն ՚ի վիմէն։
16 Ժայռից ջուր բխեցրեց, եւ ջրերն հոսեցրեց գետերի պէս:
16 Առուներ հանեց վէմէն Ու ջուրերը գետերու պէս բղխեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
77:1677:16 из скалы извел потоки, и воды потекли, как реки.
77:17 καὶ και and; even προσέθεντο προστιθημι add; continue ἔτι ετι yet; still τοῦ ο the ἁμαρτάνειν αμαρτανω sin αὐτῷ αυτος he; him παρεπίκραναν παραπικραινω exasperate τὸν ο the ὕψιστον υψιστος highest; most high ἐν εν in ἀνύδρῳ ανυδρος waterless
77:17 זֹ֤רְמוּ zˈōrᵊmû זרם flood thunderingly? מַ֨יִם׀ mˌayim מַיִם water עָבֹ֗ות ʕāvˈôṯ עָב cloud קֹ֖ול qˌôl קֹול sound נָתְנ֣וּ nāṯᵊnˈû נתן give שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust אַף־ ʔaf- אַף even חֲ֝צָצֶ֗יךָ ˈḥᵃṣāṣˈeʸḵā חֵץ arrow יִתְהַלָּֽכוּ׃ yiṯhallˈāḵû הלך walk
77:17. et addiderunt ultra peccare ei ut provocarent Excelsum in invioAnd they added yet more sin against him: they provoked the most High to wrath in the place without water.
16. He brought streams also out of the rock, and caused waters to run down like rivers.
77:17. Great was the sound of the waters. The clouds uttered a voice. For your arrows also pass by.
77:17. The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.
He brought streams also out of the rock, and caused waters to run down like rivers:

77:16 из скалы извел потоки, и воды потекли, как реки.
77:17
καὶ και and; even
προσέθεντο προστιθημι add; continue
ἔτι ετι yet; still
τοῦ ο the
ἁμαρτάνειν αμαρτανω sin
αὐτῷ αυτος he; him
παρεπίκραναν παραπικραινω exasperate
τὸν ο the
ὕψιστον υψιστος highest; most high
ἐν εν in
ἀνύδρῳ ανυδρος waterless
77:17
זֹ֤רְמוּ zˈōrᵊmû זרם flood thunderingly?
מַ֨יִם׀ mˌayim מַיִם water
עָבֹ֗ות ʕāvˈôṯ עָב cloud
קֹ֖ול qˌôl קֹול sound
נָתְנ֣וּ nāṯᵊnˈû נתן give
שְׁחָקִ֑ים šᵊḥāqˈîm שַׁחַק dust
אַף־ ʔaf- אַף even
חֲ֝צָצֶ֗יךָ ˈḥᵃṣāṣˈeʸḵā חֵץ arrow
יִתְהַלָּֽכוּ׃ yiṯhallˈāḵû הלך walk
77:17. et addiderunt ultra peccare ei ut provocarent Excelsum in invio
And they added yet more sin against him: they provoked the most High to wrath in the place without water.
77:17. Great was the sound of the waters. The clouds uttered a voice. For your arrows also pass by.
77:17. The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:17: And they sinned yet more against him - literally, "They added to sin against him." The idea is, that his mercies, and the proofs of his presence were only made the occasion of greater sin on their part. This may have been in two ways;
(1) their sin was thus more aggravated, as being committed against greater light; and
(2) they evinced more and more their depravity, in proportion as he bestowed mercies on them - not an uncommon thing with people.
By provoking the Most High - literally, "embittering." They rebelled against him. They refused to submit to him. They forgot his mercies. Compare Deu 9:22.
In the wilderness - literally, "in the dry place;" in the desert. In the very place where they were most manifestly dependent on him - where there were no natural streams of water - where their needs were met by a miraculous supply - even there did they provoke him, and rebel against him. If he had simply stopped that miraculous supply of water they must have perished. But sinners forget how dependent they are on God, when they sin against him. On what can they rely, if he withdraws from them, and leaves them to themselves?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:17: Psa 78:32, Psa 95:8-10, Psa 106:13-32; Deu 9:8, Deu 9:12-22; Heb 3:16-19
Geneva 1599
78:17 And they (k) sinned yet more against him by provoking the most High in the wilderness.
(k) Their wicked malice could be overcome by no benefits, which were great and many.
John Gill
78:17 And they sinned yet more against him,.... Or, "and they added yet to sin against him" (c); which was great ingratitude; they had sinned before, and it might have been hoped that the goodness of God to them would have engaged them to have sinned no more, at least at such a rate, and in such a manner, as they had done; but instead of sinning less, they sinned more and more, they added sin to sin; such is the corrupt heart of man, notwithstanding the grace of God, and the blessings of it vouchsafed unto him:
by provoking the most High in the wilderness; everything is aggravating; the object against whom they sinned was the most High, which betrays their impiety, folly, and vanity; and they did not slightly sin against him, but did those things which were highly provoking and exasperating; and that in the wilderness, where they received so many favours, and where they must have been starved and perish, and could not have lived, without immediate provision, support, and protection, from the hand of the Lord.
(c) "et addiderunt adhuc ad peccandum ei", Montanus, "vel peccare", Musculus, Gejerus, Michaelis.
John Wesley
78:17 Wilderness - Where they had such singular obligations to obedience. This was a great aggravation of their sins.
Robert Jamieson, A. R. Fausset and David Brown
78:17 yet more--literally, "added to sin," instead of being led to repentance (Rom 2:4).
77:1777:17: Սակայն յաւելի՛ն ՚ի մեղանչել, եւ եւ՛ս բարկացուցին զԲարձրեալն յանջրդի[7181]։ [7181] Ոմանք.Սակայն յաւելան ՚ի մե՛՛։
17 Սակայն նրանք շարունակեցին մեղանչել, եւ աւելի եւս բարկացրին Բարձրեալին անապատում:
17 Բայց անոնք նորէն մեղանչեցին անոր դէմ Ու անապատին մէջ բարկացուցին Բարձրեալը
սակայն յաւելին ի մեղանչել, եւ եւս բարկացուցին զԲարձրեալն յանջրդի:

77:17: Սակայն յաւելի՛ն ՚ի մեղանչել, եւ եւ՛ս բարկացուցին զԲարձրեալն յանջրդի[7181]։
[7181] Ոմանք.Սակայն յաւելան ՚ի մե՛՛։
17 Սակայն նրանք շարունակեցին մեղանչել, եւ աւելի եւս բարկացրին Բարձրեալին անապատում:
17 Բայց անոնք նորէն մեղանչեցին անոր դէմ Ու անապատին մէջ բարկացուցին Բարձրեալը
zohrab-1805▾ eastern-1994▾ western am▾
77:1777:17 Но они продолжали грешить пред Ним и раздражать Всевышнего в пустыне:
77:18 καὶ και and; even ἐξεπείρασαν εκπειραζω try out; put on trial τὸν ο the θεὸν θεος God ἐν εν in ταῖς ο the καρδίαις καρδια heart αὐτῶν αυτος he; him τοῦ ο the αἰτῆσαι αιτεω ask βρώματα βρωμα food ταῖς ο the ψυχαῖς ψυχη soul αὐτῶν αυτος he; him
77:18 קֹ֤ול qˈôl קֹול sound רַעַמְךָ֨׀ raʕamᵊḵˌā רַעַם thunder בַּ ba בְּ in † הַ the גַּלְגַּ֗ל ggalgˈal גַּלְגַּל wheel הֵאִ֣ירוּ hēʔˈîrû אור be light בְרָקִ֣ים vᵊrāqˈîm בָּרָק lightning תֵּבֵ֑ל tēvˈēl תֵּבֵל world רָגְזָ֖ה rāḡᵊzˌā רגז quake וַ wa וְ and תִּרְעַ֣שׁ ttirʕˈaš רעשׁ quake הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
77:18. et temptaverunt Deum in cordibus suis petentes cibum animae suaeAnd they tempted God in their hearts, by asking meat for their desires.
17. Yet went they on still to sin against him, to rebel against the Most High in the desert.
77:18. The voice of your thunder is like a wheel. Your flashes have illuminated the whole world. The earth has quaked and trembled.
77:18. The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook.
And they sinned yet more against him by provoking the most High in the wilderness:

77:17 Но они продолжали грешить пред Ним и раздражать Всевышнего в пустыне:
77:18
καὶ και and; even
ἐξεπείρασαν εκπειραζω try out; put on trial
τὸν ο the
θεὸν θεος God
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
αὐτῶν αυτος he; him
τοῦ ο the
αἰτῆσαι αιτεω ask
βρώματα βρωμα food
ταῖς ο the
ψυχαῖς ψυχη soul
αὐτῶν αυτος he; him
77:18
קֹ֤ול qˈôl קֹול sound
רַעַמְךָ֨׀ raʕamᵊḵˌā רַעַם thunder
בַּ ba בְּ in
הַ the
גַּלְגַּ֗ל ggalgˈal גַּלְגַּל wheel
הֵאִ֣ירוּ hēʔˈîrû אור be light
בְרָקִ֣ים vᵊrāqˈîm בָּרָק lightning
תֵּבֵ֑ל tēvˈēl תֵּבֵל world
רָגְזָ֖ה rāḡᵊzˌā רגז quake
וַ wa וְ and
תִּרְעַ֣שׁ ttirʕˈaš רעשׁ quake
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
77:18. et temptaverunt Deum in cordibus suis petentes cibum animae suae
And they tempted God in their hearts, by asking meat for their desires.
77:18. The voice of your thunder is like a wheel. Your flashes have illuminated the whole world. The earth has quaked and trembled.
77:18. The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook.
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
18. Несмотря на чудесное освобождение из Египта, ефремляне и в пустыне "искушали Бога в сердце" - обнаруживали глубокое неверие в Иегову, когда сомневались в Его силе накормить их.
Adam Clarke: Commentary on the Bible - 1831
78:18: By asking meat for their lust - לנפשם lenaphsham, "for their souls," i.e., for their lives; for they said in their hearts that the light bread, the manna, was not sufficient to sustain their natural force, and preserve their lives. It seems, however, from the expression, that they were wholly carnal; that they had no spirituality of mind; they were earthly, animal, and devilish.
Albert Barnes: Notes on the Bible - 1834
78:18: And they tempted God in their heart - Exo 16:2. The heart was the source of the evil. They were not satisfied with what he gave them. They asked for that which would be more agreeable to them, and they did it with a complaining and a murmuring spirit. It is not wrong in itself to ask of God that which will be better than what we now possess, for that is the object of all our prayers; but this may be done from a wrong motive - for mere self-gratification, as was the case here; or it may be with a complaining and dissatisfied spirit, such as was evinced on this occasion. In such a case we cannot expect the prayer to be answered "except as a punishment."
By asking meat for their lust - Food. The word "meat" here does not necessarily denote animal food, as it does with us. They asked another kind of food than manna; and they did it, not because this was "necessary" to sustain life, but in order to gratify their appetites. The original word here, however, is not "lusts," but "souls;" that is, "they asked food for themselves."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:18: by asking meat: Psa 106:14, Psa 106:15; Exo 16:2, Exo 16:3; Num 11:4; Co1 10:6; Jam 4:2, Jam 4:3
Geneva 1599
78:18 And they tempted God in their heart by (l) asking meat for their lust.
(l) Then to require more than is necessary, and to separate God's power from his will, is to tempt God.
John Gill
78:18 And they tempted God in their heart,.... Which is desperately wicked, and from whence all impiety flows; they entertained hard thoughts of God; they inwardly fretted at their present circumstances, and secretly repined and murmured against God, and wished for things they should not; not being contented with what they had, and thankful for them, as they ought to have been:
by asking meat for their lust; or, "for their soul"; such as their souls lusted after, and their sensitive appetites craved; for they were not satisfied with the bread they had, which was sufficient for their sustenance and support; they wanted food for pleasure and wantonness; to ask for daily bread is right, but to ask for more to consume on our lusts is wrong, Jas 4:3.
John Wesley
78:18 Tempted - Desired a proof of God's power. Lust - Not for their necessary subsistence, but out of an inordinate and luxurious appetite.
Robert Jamieson, A. R. Fausset and David Brown
78:18 in their heart-- (Mt 15:19).
for their lust--literally, "soul," or, "desire."
provoking--and--tempted--illustrated by their absurd doubts,
77:1877:18: Փորձեցին զԱստուած ՚ի սիրտս իւրեանց, ՚ի խնդրել զկերակուր անձանց իւրեանց։
18 Փորձեցին Աստծուն իրենց սրտերում՝ կերակուր խնդրելով իրենց համար:
18 Եւ իրենց սրտերուն մէջ Աստուած փորձեցին՝ Կերակուր ուզելով իրենց անձերուն համար։
Փորձեցին զԱստուած ի սիրտս իւրեանց, ի խնդրել զկերակուր անձանց իւրեանց:

77:18: Փորձեցին զԱստուած ՚ի սիրտս իւրեանց, ՚ի խնդրել զկերակուր անձանց իւրեանց։
18 Փորձեցին Աստծուն իրենց սրտերում՝ կերակուր խնդրելով իրենց համար:
18 Եւ իրենց սրտերուն մէջ Աստուած փորձեցին՝ Կերակուր ուզելով իրենց անձերուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
77:1877:18 искушали Бога в сердце своем, требуя пищи по душе своей,
77:19 καὶ και and; even κατελάλησαν καταλαλεω slander τοῦ ο the θεοῦ θεος God καὶ και and; even εἶπαν επω say; speak μὴ μη not δυνήσεται δυναμαι able; can ὁ ο the θεὸς θεος God ἑτοιμάσαι ετοιμαζω prepare τράπεζαν τραπεζα table; bank ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
77:19 בַּ ba בְּ in † הַ the יָּ֤ם yyˈom יָם sea דַּרְכֶּ֗ךָ darkˈeḵā דֶּרֶךְ way וּֽ֭ו *ˈˈû וְ and שְׁבִֽילְךָשׁביליך *šᵊvˈîlᵊḵā שְׁבִיל path בְּ bᵊ בְּ in מַ֣יִם mˈayim מַיִם water רַבִּ֑ים rabbˈîm רַב much וְ֝ ˈw וְ and עִקְּבֹותֶ֗יךָ ʕiqqᵊvôṯˈeʸḵā עָקֵב heel לֹ֣א lˈō לֹא not נֹדָֽעוּ׃ nōḏˈāʕû ידע know
77:19. et loquentes contra Deum dicebant numquid poterit Deus ponere mensam in solitudineAnd they spoke ill of God: they said: Can God furnish a table in the wilderness?
18. And they tempted God in their heart by asking meat for their lust.
77:19. Your way is through the sea, and your paths are through many waters. And your traces will not be known.
77:19. Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known.
And they tempted God in their heart by asking meat for their lust:

77:18 искушали Бога в сердце своем, требуя пищи по душе своей,
77:19
καὶ και and; even
κατελάλησαν καταλαλεω slander
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εἶπαν επω say; speak
μὴ μη not
δυνήσεται δυναμαι able; can
ο the
θεὸς θεος God
ἑτοιμάσαι ετοιμαζω prepare
τράπεζαν τραπεζα table; bank
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
77:19
בַּ ba בְּ in
הַ the
יָּ֤ם yyˈom יָם sea
דַּרְכֶּ֗ךָ darkˈeḵā דֶּרֶךְ way
וּֽ֭ו
*ˈˈû וְ and
שְׁבִֽילְךָשׁביליך
*šᵊvˈîlᵊḵā שְׁבִיל path
בְּ bᵊ בְּ in
מַ֣יִם mˈayim מַיִם water
רַבִּ֑ים rabbˈîm רַב much
וְ֝ ˈw וְ and
עִקְּבֹותֶ֗יךָ ʕiqqᵊvôṯˈeʸḵā עָקֵב heel
לֹ֣א lˈō לֹא not
נֹדָֽעוּ׃ nōḏˈāʕû ידע know
77:19. et loquentes contra Deum dicebant numquid poterit Deus ponere mensam in solitudine
And they spoke ill of God: they said: Can God furnish a table in the wilderness?
77:19. Your way is through the sea, and your paths are through many waters. And your traces will not be known.
77:19. Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:19: Yea, they spake against God - That is, in the manner which is immediately specified - by calling in question his power, or his ability to provide for them in the wilderness. See Num 11:4.
They said, Can God furnish a table in the wilderness? - In the desert. The word rendered "furnish" is in the margin "order." It means to arrange; to set in order; and here to arrange and provide for, as at a feast. The precise words used by the complaining Hebrews are not quoted here, but the substance of what they said is retained. The idea is, that what they spake was "equivalent" to saying that God could not prepare a table for them; that is, provide for them, in the desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:19: Yea: Exo 16:8-10; Num 21:5; Ch2 32:19; Job 34:37; Rom 9:20; Rev 13:6
Can God: Num 11:4, Num 11:13
furnish: Heb. order
Geneva 1599
78:19 Yea, they spake against God; they said, Can God (m) furnish a table in the wilderness?
(m) Thus when we give place to sin, we are moved to doubt God's power, unless he is always ready to serve our lust.
John Gill
78:19 Yea, they spoke against God,.... Not only thought ill of him, and tempted him in their hearts, but they expressed with their mouths what was in their hearts, and spoke against him, his power, and his providence, in plain words, though he had been so good and gracious to them, and had done such wonderful things for them: they said,
can God furnish a table in the wilderness? these are the words which they spoke against him, and by which they tempted him, questioning his power and his goodness, and expressing their dissatisfaction with their present and daily allowance; they were not content with the manna they had every day, but they wanted to have a table ordered and spread with all kind of dainties. The sense of the question is, can the Lord do this for us? give us a plentiful table in the wilderness, as well as drop the manna about our tents? if he can, why does not he? if he does not, it must be either for want in himself, or want of good will to us; and thus tried and tempted the Lord.
Robert Jamieson, A. R. Fausset and David Brown
78:19 in the face of His admitted power.
77:1977:19: Տրտնջեցին զԱստուծոյ եւ ասացին. Միթէ կարօ՞ղ իցէ Աստուած պատրաստել սեղան յանապատի։
19 Տրտնջացին Աստծուց ու ասացին. «Միթէ Աստուած կարո՞ղ է սեղան պատրաստել անապատում»:
19 Աստուծոյ դէմ խօսեցան ու ըսին.«Միթէ կարո՞ղ է Աստուած Անապատին մէջ սեղան պատրաստել։
Տրտնջեցին զԱստուծոյ եւ ասացին. Միթէ կարօ՞ղ իցէ Աստուած պատրաստել սեղան յանապատի:

77:19: Տրտնջեցին զԱստուծոյ եւ ասացին. Միթէ կարօ՞ղ իցէ Աստուած պատրաստել սեղան յանապատի։
19 Տրտնջացին Աստծուց ու ասացին. «Միթէ Աստուած կարո՞ղ է սեղան պատրաստել անապատում»:
19 Աստուծոյ դէմ խօսեցան ու ըսին.«Միթէ կարո՞ղ է Աստուած Անապատին մէջ սեղան պատրաստել։
zohrab-1805▾ eastern-1994▾ western am▾
77:1977:19 и говорили против Бога и сказали: >
77:20 ἐπεὶ επει since; otherwise ἐπάταξεν πατασσω pat; impact πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἐρρύησαν ρεω flow ὕδατα υδωρ water καὶ και and; even χείμαρροι χειμαρρους deluge μὴ μη not καὶ και and; even ἄρτον αρτος bread; loaves δύναται δυναμαι able; can δοῦναι διδωμι give; deposit ἢ η or; than ἑτοιμάσαι ετοιμαζω prepare τράπεζαν τραπεζα table; bank τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him
77:20 נָחִ֣יתָ nāḥˈîṯā נחה lead כַ ḵa כְּ as † הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle עַמֶּ֑ךָ ʕammˈeḵā עַם people בְּֽ bᵊˈ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
77:20. ecce percussit petram et fluxerunt aquae et torrentes inundaverunt numquid et panem poterit dare aut praeparare carnem populo suoBecause he struck the rock, and the waters gushed out, and the streams overflowed. Can he also give bread, or provide a table for his people?
19. Yea, they spake against God; they said, Can God prepare a table in the wilderness?
77:20. You have conducted your people like sheep, by the hand of Moses and Aaron.
77:20. Thou leddest thy people like a flock by the hand of Moses and Aaron.
Yea, they spake against God; they said, Can God furnish a table in the wilderness:

77:19 и говорили против Бога и сказали: <<может ли Бог приготовить трапезу в пустыне?>>
77:20
ἐπεὶ επει since; otherwise
ἐπάταξεν πατασσω pat; impact
πέτραν πετρα.1 cliff; bedrock
καὶ και and; even
ἐρρύησαν ρεω flow
ὕδατα υδωρ water
καὶ και and; even
χείμαρροι χειμαρρους deluge
μὴ μη not
καὶ και and; even
ἄρτον αρτος bread; loaves
δύναται δυναμαι able; can
δοῦναι διδωμι give; deposit
η or; than
ἑτοιμάσαι ετοιμαζω prepare
τράπεζαν τραπεζα table; bank
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
77:20
נָחִ֣יתָ nāḥˈîṯā נחה lead
כַ ḵa כְּ as
הַ the
צֹּ֣אן ṣṣˈōn צֹאן cattle
עַמֶּ֑ךָ ʕammˈeḵā עַם people
בְּֽ bᵊˈ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
77:20. ecce percussit petram et fluxerunt aquae et torrentes inundaverunt numquid et panem poterit dare aut praeparare carnem populo suo
Because he struck the rock, and the waters gushed out, and the streams overflowed. Can he also give bread, or provide a table for his people?
77:20. You have conducted your people like sheep, by the hand of Moses and Aaron.
77:20. Thou leddest thy people like a flock by the hand of Moses and Aaron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:20: Behold, he smote the rock ... - See the notes at Psa 78:15. The smiting of the rock the first time occurred "before" the complaining about the food. The fact that the rock had been smitten could not be doubted. They had thus had abundant evidence that God was able to do that, and to furnish "water" for them in the desert. It was unreasonable, therefore, to doubt whether he could provide "food" for them - for this in itself was no more difficult than to furnish water. Yet they are represented as affirming that this was far more difficult, and that, although it was admitted that God had provided "water," yet that to provide "food" was wholly beyond his power. Their special sin, therefore, was, that they doubted the power of God in one case, when, in another, equally difficult, they had had abundant proof of it. The spirit of complaining had not been put down by one surprising and undoubted miracle performed in their behalf - a miracle which proved that God had all the power necessary to meet their needs.
Can he give bread also? - Does the ability to cause water to flow from a rock prove that there is also ability to produce bread when necessary? They doubted it, and thus complained against God.
Can he provide flesh for his people? - They supposed that this required greater power than the providing of water, or even of bread, and that if it were admitted that God could furnish the two former, it would by no means follow that he could provide the latter. It was this, as the next verse shows, which was the immediate occasion of the special anger of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:20: he smote: Exo 17:6, Exo 17:7; Num 20:11
can he give: Psa 78:41; Gen 18:12-14; Num 11:21-23
John Gill
78:20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed,.... This they allow was done by him, for these are their words continued; suggesting, that though the waters did gush out upon smiting the rock, yet they might have been in the caverns of it before, and had remained there a long time, and might have come out of themselves; and therefore this was no such great matter, and might easily be accounted for:
but can he give bread also? solid, substantial bread, and not like this light bread, the manna, as they called it, Num 21:5, can he give us bread of corn, in a wilderness which is not a place of seed, where no corn grows? can he do this? this would show his power indeed:
can he provide flesh for his people? for so great a multitude, and in a place where no cattle are? let him do this, and we will believe his power; or else the words intimate that the smiting of the rock, and the waters flowing in such large streams, were an instance of his power, and therefore he that could do the one could do the other; he that could bring such large quantities of water out of a rock could give them solid bread and suitable flesh, and fulness of both; and should he not do so, they must conclude that he bore no good will to them, and had no love and kindness for them.
77:2077:20: Քանզի հարկանէր զվէմն՝ եւ հոսէին ջուրք, եւ վտա՛կք խաղային ՚ի նմանէ։ Աղէ՝ հա՞ց եւս կարասցէ տալ նա մեզ, կամ պատրաստէ սեղան ժողովրդեան իւրոյ[7182]։ [7182] Ոմանք.Կամ պատրաստեսցէ. եւ ոմանք.պատրաստել։
20 Ճիշտ է, որ նա հարուածեց ժայռին, եւ ջրեր հոսեցին ու վտակներ բխեցին դրանից: Բայց կարո՞ղ է նաեւ հաց տալ մեզ կամ իր ժողովրդի համար սեղան պատրաստել»:
20 Ահա վէմին զարկաւ ու ջուրերը բղխեցան Ու առուները վազեցին. Արդեօք հաց ալ կրնա՞յ տալ, Արդեօք միս կը պատրաստէ՞ իր ժողովուրդին համար»։
[489]Քանզի հարկանէր զվէմն եւ հոսէին ջուրք, եւ վտակք խաղային ի նմանէ. Աղէ` հա՞ց եւս կարասցէ տալ նա մեզ, կամ պատրաստեսցէ՞ [490]սեղան ժողովրդեան իւրոյ:

77:20: Քանզի հարկանէր զվէմն՝ եւ հոսէին ջուրք, եւ վտա՛կք խաղային ՚ի նմանէ։ Աղէ՝ հա՞ց եւս կարասցէ տալ նա մեզ, կամ պատրաստէ սեղան ժողովրդեան իւրոյ[7182]։
[7182] Ոմանք.Կամ պատրաստեսցէ. եւ ոմանք.պատրաստել։
20 Ճիշտ է, որ նա հարուածեց ժայռին, եւ ջրեր հոսեցին ու վտակներ բխեցին դրանից: Բայց կարո՞ղ է նաեւ հաց տալ մեզ կամ իր ժողովրդի համար սեղան պատրաստել»:
20 Ահա վէմին զարկաւ ու ջուրերը բղխեցան Ու առուները վազեցին. Արդեօք հաց ալ կրնա՞յ տալ, Արդեօք միս կը պատրաստէ՞ իր ժողովուրդին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
77:2077:20 Вот, Он ударил в камень, и потекли воды, и полились ручьи. >
77:21 διὰ δια through; because of τοῦτο ουτος this; he ἤκουσεν ακουω hear κύριος κυριος lord; master καὶ και and; even ἀνεβάλετο αναβαλλω defer; adjourn καὶ και and; even πῦρ πυρ fire ἀνήφθη αναπτω kindle ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ὀργὴ οργη passion; temperament ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
77:21. ideo audivit Dominus et non distulit et ignis accensus est in Iacob et furor ascendit in IsrahelTherefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel.
20. Behold, he smote the rock, that waters gushed out, and streams overflowed; can he give bread also? will he provide flesh for his people?
Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people:

77:20 Вот, Он ударил в камень, и потекли воды, и полились ручьи. <<Может ли Он дать и хлеб, может ли приготовлять мясо народу Своему?>>
77:21
διὰ δια through; because of
τοῦτο ουτος this; he
ἤκουσεν ακουω hear
κύριος κυριος lord; master
καὶ και and; even
ἀνεβάλετο αναβαλλω defer; adjourn
καὶ και and; even
πῦρ πυρ fire
ἀνήφθη αναπτω kindle
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ὀργὴ οργη passion; temperament
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
77:21. ideo audivit Dominus et non distulit et ignis accensus est in Iacob et furor ascendit in Israhel
Therefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel.
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Albert Barnes: Notes on the Bible - 1834
78:21: Therefore the Lord heard this, and was wroth - See Num 11:1, Num 11:10.
So a fire was kindled against Jacob ... - Fire may be used here, as in Num 11:1, as an emblem of wrath; a fire may have been literally sent down to consume them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:21: the Lord: Psa 78:31; Num 11:10; Co1 10:5, Co1 10:11; Jde 1:5
a fire: Num 11:1-3; Deu 32:22; Heb 12:29
John Gill
78:21 Therefore the Lord heard this,.... What they said in their hearts, and what they expressed with their mouths, all their murmurings against him, their distrust of his power and providence, and disbelief of his promises; see Num 11:1, and was wroth; exceeding wroth; he was highly displeased; there was an overflow of his indignation, as the word (a) signifies; it was running upon him, upon the thick bosses of his buckler, to arraign his perfections, call in question any of his attributes, and disbelieve his word; this must greatly exasperate him, and provoke the eyes of his glory:
so a fire was kindled against Jacob; the posterity of Jacob; or in Jacob (b), in the camp of Israel; which was literally true, because of the murmurings of the people against the Lord fire came down from heaven, and burnt among them, and consumed the uttermost parts of the camp; wherefore the name of the place was called Taberah, which signifies a burning, Num 11:1, or it may be taken figuratively for the wrath of God, which is oftentimes compared to fire; see Nahum 1:6 hence it follows,
and anger also came up against Israel; the people of Israel, the same with Jacob before; the allusion is to men when angry, in whose breasts anger burns, and from thence it rises up, and shows itself in their countenance, in their eyes, and by the words of their mouth.
(a) "transiit in hithpael de transitu vel exundatione bilis solet usurpari", Gejerus. (b) "in Jahacob", Pagninus, Montanus, Musculus.
Robert Jamieson, A. R. Fausset and David Brown
78:21 fire--the effect of the "anger" (Num 11:1).
77:2177:21: Վասն այսորիկ լուաւ զայս Տէր եւ յապաղեաց. հուր բորբոքեցաւ ՚ի Յակովբ, բարկութիւն ել ՚ի վերայ Իսրայէլի[7183]։ [7183] Ոմանք.Եւ բարկութիւն ել։
21 Դրա համար էլ Տէրը լսեց այս ու յապաղեց. հուր բորբոքուեց Յակոբի սերնդի մէջ, եւ բարկութիւն իջաւ Իսրայէլի վրայ:
21 Ուստի՝ երբ Տէրը լսեց՝ բարկացաւ Եւ կրակ մը բորբոքեցաւ Յակոբին դէմ, Նաեւ բարկութիւն՝ Իսրայէլին վրայ
Վասն այսորիկ լուաւ զայս Տէր եւ [491]յապաղեաց. հուր բորբոքեցաւ ի Յակոբ, եւ բարկութիւն ել ի վերայ Իսրայելի:

77:21: Վասն այսորիկ լուաւ զայս Տէր եւ յապաղեաց. հուր բորբոքեցաւ ՚ի Յակովբ, բարկութիւն ել ՚ի վերայ Իսրայէլի[7183]։
[7183] Ոմանք.Եւ բարկութիւն ել։
21 Դրա համար էլ Տէրը լսեց այս ու յապաղեց. հուր բորբոքուեց Յակոբի սերնդի մէջ, եւ բարկութիւն իջաւ Իսրայէլի վրայ:
21 Ուստի՝ երբ Տէրը լսեց՝ բարկացաւ Եւ կրակ մը բորբոքեցաւ Յակոբին դէմ, Նաեւ բարկութիւն՝ Իսրայէլին վրայ
zohrab-1805▾ eastern-1994▾ western am▾
77:2177:21 Господь услышал и воспламенился гневом, и огонь возгорелся на Иакова, и гнев подвигнулся на Израиля
77:22 ὅτι οτι since; that οὐκ ου not ἐπίστευσαν πιστευω believe; entrust ἐν εν in τῷ ο the θεῷ θεος God οὐδὲ ουδε not even; neither ἤλπισαν ελπιζω hope ἐπὶ επι in; on τὸ ο the σωτήριον σωτηριος salvation; saving αὐτοῦ αυτος he; him
77:22. quia non crediderunt Deo nec habuerunt fiduciam in salutari eiusBecause they believed not in God: and trusted not in his salvation.
21. Therefore the LORD heard, and was wroth: and a fire was kindled against Jacob, and anger also went up against Israel;
Therefore the LORD heard [this], and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel:

77:21 Господь услышал и воспламенился гневом, и огонь возгорелся на Иакова, и гнев подвигнулся на Израиля
77:22
ὅτι οτι since; that
οὐκ ου not
ἐπίστευσαν πιστευω believe; entrust
ἐν εν in
τῷ ο the
θεῷ θεος God
οὐδὲ ουδε not even; neither
ἤλπισαν ελπιζω hope
ἐπὶ επι in; on
τὸ ο the
σωτήριον σωτηριος salvation; saving
αὐτοῦ αυτος he; him
77:22. quia non crediderunt Deo nec habuerunt fiduciam in salutari eius
Because they believed not in God: and trusted not in his salvation.
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Adam Clarke: Commentary on the Bible - 1831
78:22: They believed not in God - After all the miracles they had seen, they were not convinced that there was a Supreme Being! and, consequently, they did not trust in his salvation - did not expect the glorious rest which he had promised them. Their descendants in the present day are precisely in this state. Multitudes of them disbelieve the Divine origin of their law, and have given up all hopes of a Messiah.
Albert Barnes: Notes on the Bible - 1834
78:22: Because they believed not in God - They did not believe in his power, or in his promises.
And trusted not in his salvation - In his power and his willingness to save. They had had abundant evidence of that power, but they still doubted his ability to save them, notwithstanding all that he had done for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:22: Psa 106:24; Isa 7:9; Heb 3:12, Heb 3:18, Heb 3:19, Heb 11:6; Jo1 5:10; Jde 1:5
Geneva 1599
78:22 Because they believed not in God, and (n) trusted not in his salvation:
(n) That is, in his fatherly providence, by which he cares for his, and provides sufficiently.
John Gill
78:22 Because they believed not in God,.... That he was able to give them bread, and provide flesh for them, or bring them through the wilderness to Canaan's land, as he had promised. God, and he only, is the object of faith, and he is to be believed in at all times, and for all things temporal and spiritual; and nothing is more displeasing to him than unbelief; for as faith gives glory to him, unbelief reflects dishonour upon him; faith sets its seal to him as true, but unbelief makes him a liar; and what is more provoking to man than to have his veracity called in question, and to be counted a liar? in short, as faith has salvation annexed to it, unbelief has damnation, and to whom did the Lord swear that they should not enter into his rest but to them that believed not? so great an evil is unbelief, and is the sin which "easily beset" (c) the Israelites, as appears from the context; see Heb 3:12.
and trusted not in his salvation; which he promised them, and bid them stand still and see, Ex 14:13, and of which they had had some proofs and instances in leading them through the Red sea, and thus far guiding them through the wilderness, and providing for them; and therefore had reason and encouragement to trust in the Lord, that he would yet be with them, and save them, and complete the mercy promised unto them.
(c) which Suidas, in voce interprets a foolish thing; and it is thought by his learned editor Kusterus, in ibid. to allude to foolish persons, who stand round about a mountebank or juggler, gazing at his tricks with pleasure and admiration, being insnared by them.
John Wesley
78:22 Trusted not - That he both could, and would save them from the famine which they feared.
Robert Jamieson, A. R. Fausset and David Brown
78:22 (Compare Heb 8:8-9).
77:2277:22: Ո՛չ հաւատացին յԱստուած, եւ ո՛չ յուսացան ՚ի փրկութիւն նորա[7184]։ [7184] Ոմանք.Զի ո՛չ հաւատացին։
22 Նրանք Աստծուն չհաւատացին ու յոյս չդրին նրա փրկութեան վրայ:
22 Վասն զի Աստուծոյ չհաւատացին Ու յոյսերնին անոր փրկութեանը վրայ չդրին
Զի ոչ հաւատացին յԱստուած, եւ ոչ յուսացան ի փրկութիւն նորա:

77:22: Ո՛չ հաւատացին յԱստուած, եւ ո՛չ յուսացան ՚ի փրկութիւն նորա[7184]։
[7184] Ոմանք.Զի ո՛չ հաւատացին։
22 Նրանք Աստծուն չհաւատացին ու յոյս չդրին նրա փրկութեան վրայ:
22 Վասն զի Աստուծոյ չհաւատացին Ու յոյսերնին անոր փրկութեանը վրայ չդրին
zohrab-1805▾ eastern-1994▾ western am▾
77:2277:22 за то, что не веровали в Бога и не уповали на спасение Его.
77:23 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin νεφέλαις νεφελη cloud ὑπεράνωθεν υπερανωθεν and; even θύρας θυρα door οὐρανοῦ ουρανος sky; heaven ἀνέῳξεν ανοιγω open up
77:23. et praecepit nubibus desuper et portas caeli aperuitAnd he had commanded the clouds from above, and had opened the doors of heaven.
22. Because they believed not in God, and trusted not in his salvation.
Because they believed not in God, and trusted not in his salvation:

77:22 за то, что не веровали в Бога и не уповали на спасение Его.
77:23
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
νεφέλαις νεφελη cloud
ὑπεράνωθεν υπερανωθεν and; even
θύρας θυρα door
οὐρανοῦ ουρανος sky; heaven
ἀνέῳξεν ανοιγω open up
77:23. et praecepit nubibus desuper et portas caeli aperuit
And he had commanded the clouds from above, and had opened the doors of heaven.
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Albert Barnes: Notes on the Bible - 1834
78:23: Though he had commanded the clouds from above - Though he had showed that he had absolute control over the clouds, and had only to command them and they would furnish rain in abundance. Compare the notes at Isa 5:6.
And opened the doors of heaven - As he had done at the deluge, Gen 7:11. The idea is, that he had rained down manna upon them in such abundance that it might be compared with the waters that had been sent down at the deluge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:23: Though: Psa 33:9; Isa 5:6
opened: Gen 7:11; Kg2 7:2, Kg2 7:19; Mal 3:10
Geneva 1599
78:23 Though he had commanded the (o) clouds from above, and opened the doors of heaven,
(o) So that they had that which was necessary and sufficient: but their lust made them cover that which they knew God had denied them.
John Gill
78:23 Though he had commanded the clouds from above,.... Which were round about him, his chariots, and the dust of his feet; and which were at his command to go here and there, and carry and let down provisions for his people, as they did:
and opened the doors of heaven; as a large granary, from whence the manna, afterwards called the corn of heaven, was given out in great abundance, which is signified by opening the doors; see Mal 3:10.
John Wesley
78:23 Heaven - Which he compares to a store - house, whereof God shuts or opens the doors, as he sees fit.
Robert Jamieson, A. R. Fausset and David Brown
78:23 (Compare Ex 16:11-15; Num 11:4-9).
77:2377:23: Հրաման ետ ամպոց ՚ի վերուստ եւ զդրունս երկնից եբաց[7185], [7185] Ոմանք.Որ հրաման ետ։
23 Տէրը վերեւից հրաման տուեց ամպերին ու բացեց դռները երկնքի:
23 Թէեւ ինք վերէն հրաման ըրեր էր ամպերուն Ու երկնքի դռները բացեր էր
Հրաման ետ ամպոց ի վերուստ եւ զդրունս երկնից եբաց:

77:23: Հրաման ետ ամպոց ՚ի վերուստ եւ զդրունս երկնից եբաց[7185],
[7185] Ոմանք.Որ հրաման ետ։
23 Տէրը վերեւից հրաման տուեց ամպերին ու բացեց դռները երկնքի:
23 Թէեւ ինք վերէն հրաման ըրեր էր ամպերուն Ու երկնքի դռները բացեր էր
zohrab-1805▾ eastern-1994▾ western am▾
77:2377:23 Он повелел облакам свыше и отверз двери неба,
77:24 καὶ και and; even ἔβρεξεν βρεχω shower; rain αὐτοῖς αυτος he; him μαννα μαννα manna φαγεῖν φαγω swallow; eat καὶ και and; even ἄρτον αρτος bread; loaves οὐρανοῦ ουρανος sky; heaven ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him
77:24. et pluit super eos man ut comederent et triticum caeli dedit eisAnd had rained down manna upon them to eat, and had given them the bread of heaven.
23. Yet he commanded the skies above, and opened the doors of heaven;
Though he had commanded the clouds from above, and opened the doors of heaven:

77:23 Он повелел облакам свыше и отверз двери неба,
77:24
καὶ και and; even
ἔβρεξεν βρεχω shower; rain
αὐτοῖς αυτος he; him
μαννα μαννα manna
φαγεῖν φαγω swallow; eat
καὶ και and; even
ἄρτον αρτος bread; loaves
οὐρανοῦ ουρανος sky; heaven
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
77:24. et pluit super eos man ut comederent et triticum caeli dedit eis
And had rained down manna upon them to eat, and had given them the bread of heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25. Манна называется "хлебом небесным", так как была послана с неба. - "Хлеб ангельский ел человек", т. е. манну. Называется она хлебом ангельским не потому, чтобы в ней нуждались ангелы, духи бесплотные, а потому, что она "подаваема была ангелами" (блаж. Феодорит), как ближайшими исполнителями воли Божией. Название ангельской, поэтому, указывает на сверхъестественность происхождения манны.
Adam Clarke: Commentary on the Bible - 1831
78:24: The corn of heaven - The manna. It fell about their camp in the form of seeds; and as it appeared to come down from the clouds, it was not improperly termed heavenly corn, or heavenly grain, דגן שמים degan shamayim. The word shamayim is frequently taken to express the atmosphere.
Albert Barnes: Notes on the Bible - 1834
78:24: And had rained down manna upon them to eat - Exo 16:4-5, Exo 16:14; Num 11:7-9. Compare the notes at Joh 6:31.
And had given them of the corn of heaven - Food that seemed to come down from heaven. The reference here is to the manna, and it is called corn in the sense that it was food, or that it supplied the place of grain. It may also have been called corn from its resemblance to grain. See Exo 16:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:24: had rained: Psa 68:9, Psa 105:40; Exo 16:4, Exo 16:14; Deu 8:3; Neh 9:15, Neh 9:20; John 6:31-71; Co1 10:3
the corn of heaven: The manna fell about their camp in the form of seeds; and as it appeared to come down from the clouds, it was not improperly termed degan shamayim, the corn of heaven or heavenly grain. See note on Exo 16:22, and see note on Psa 78:31.
John Gill
78:24 And had rained down manna upon them to eat,.... So called, either from "manah", which signifies to prepare, appoint, and distribute, because this was food prepared of God for the Israelites without them, and was their provision, their appointed portion, and which was daily distributed to them in measure; or from the words , "man hu", what is it? which they used at first sight of the manna, they not knowing what it was, and hence called it "man"; or "manna"; this the Lord rained down from heaven, as he promised he would, that they might have food to eat; see Ex 16:4.
and had given them of the corn of heaven; bread corn springs out of the earth, but this was corn from heaven, very unusual and wonderful; this greatly aggravated the unbelief of the Israelites, and shows their great ingratitude, that after all this they should disbelieve the Lord, and not trust in his salvation; the manna was a type of Christ, who is called the hidden manna, 1Cor 10:3; see Gill on Jn 6:32.
77:2477:24: եւ տեղեա՛ց ՚ի նոսա մանանայ կերակուր։ Զհաց երկնից ե՛տ նոցա[7186], [7186] Ոմանք.Եւ տեղաց... ՚ի կերակուր։
24 Եւ մանանայ տեղացրեց նրանց վրայ որպէս կերակուր:
24 Եւ կերակուրի համար անոնց վրայ մանանայ տեղացուցեր էր Ու երկնքի ցորենը տուեր էր անոնց։
եւ տեղեաց ի նոսա մանանայ ի կերակուր. զհաց երկնից ետ նոցա:

77:24: եւ տեղեա՛ց ՚ի նոսա մանանայ կերակուր։ Զհաց երկնից ե՛տ նոցա[7186],
[7186] Ոմանք.Եւ տեղաց... ՚ի կերակուր։
24 Եւ մանանայ տեղացրեց նրանց վրայ որպէս կերակուր:
24 Եւ կերակուրի համար անոնց վրայ մանանայ տեղացուցեր էր Ու երկնքի ցորենը տուեր էր անոնց։
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77:2477:24 и одождил на них манну в пищу, и хлеб небесный дал им.
77:25 ἄρτον αρτος bread; loaves ἀγγέλων αγγελος messenger ἔφαγεν φαγω swallow; eat ἄνθρωπος ανθρωπος person; human ἐπισιτισμὸν επισιτισμος provisions ἀπέστειλεν αποστελλω send off / away αὐτοῖς αυτος he; him εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction
77:25. panem fortium comedit vir cibaria misit eis in saturitatemMan ate the bread of angels: he sent them provisions in abundance.
24. And he rained down manna upon them to eat, and gave them of the corn of heaven.
And had rained down manna upon them to eat, and had given them of the corn of heaven:

77:24 и одождил на них манну в пищу, и хлеб небесный дал им.
77:25
ἄρτον αρτος bread; loaves
ἀγγέλων αγγελος messenger
ἔφαγεν φαγω swallow; eat
ἄνθρωπος ανθρωπος person; human
ἐπισιτισμὸν επισιτισμος provisions
ἀπέστειλεν αποστελλω send off / away
αὐτοῖς αυτος he; him
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
77:25. panem fortium comedit vir cibaria misit eis in saturitatem
Man ate the bread of angels: he sent them provisions in abundance.
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Adam Clarke: Commentary on the Bible - 1831
78:25: Man did eat angels' food - לחם אבירים אכל איש lechem abbirim achal ish, "Man did eat the bread of the mighty ones;" or, each person ate, etc. They ate such bread as could only be expected at the tables of the rich and great, the best, the most delicate food. How little did this gross people know of the sublime excellence of that which they called light bread, and which they said their soul loathed; Num 21:5! It was a type of Jesus Christ for so says St. Paul: "They all ate the same spiritual meat, and drank the same spiritual drink," etc., Co1 10:3, Co1 10:4. And our Lord calls himself "the bread that came down from heaven, that giveth life unto the world," Joh 6:31-35 : but a Jew sees nothing but with the eyes of flesh. It is true their doctors or rabbins are full of allegories, mysteries, and conceits; but they are, in general, such as would disgrace the Cabinet des Fees, and would not be tolerated in the nursery. O, how thick a veil hangs over their gross and hardened hearts.
Albert Barnes: Notes on the Bible - 1834
78:25: Man did eat angels' food - Food that came from heaven; food so directly and manifestly from heaven that it might be supposed to be the same kind that was eaten there, and that had now been sent down by a special miracle for man; food so delicate and so free from the ordinary coarse properties of food, that it might be supposed to be such as angels feed on. The word rendered "angels" - אביר 'abbı̂ yr - means properly "strong, mighty," and may be applied to people in general, Jdg 5:22; Lam 1:15; Jer 46:15; to animals, Psa 22:13 ("bulls of Bashan"); to princes, Psa 68:31; or to nobles, Job 24:22. It might be rendered here food of nobles, or princes; that is, food of richer quality, or of a more delicate nature, than common food; such as nobles or princes have on their tables. The immediate connection, however, would rather seem to demand the rendering in our version, as the food is said to have come down from heaven. It is rendered food of angels in the Septuagint, in the Latin Vulgate, in the ancient versions generally, and also by Luther. DeWette renders it, "Each one ate the food of princes;" that is, they all lived like princes.
He sent them meat to the full - Food to satisfy; or, as much as they wanted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:25: Man: etc. Or, Every one did eat the bread of the mighty. Lechem abbeerim, "bread of the mighty" - they ate such food as could only be expected at the tables of the rich and great - the best, the most delicate food. Or, it might be so called because it rendered the people healthy and vigorous, and fit for their marches. Psa 103:20
he sent: Exo 16:8; Mat 14:20, Mat 15:37
John Gill
78:25 Man did eat angels' food,.... Or, "the bread of the mighty" (d); such as Moses and Elijah ate of; so Arama; but Aben Ezra and Kimchi interpret it of the clouds, or skies, said to be strong, Job 37:18 in which the manna was prepared, and let down: but rather the words may be read, "every man did eat the bread of the mighty ones"; of princes and nobles, and the great men of the earth; it was royal food, it was princely fare; and, indeed, the common people of Israel ate the same as their princes and nobles did; they all fared alike; but the Septuagint, Vulgate Latin, and all the Oriental versions, render the word "angels", and so Jarchi interprets it, and who are called mighty angels, and are creatures that excel in strength, Th2 1:7 now the manna may be said to be their food, as it is in the Apocrypha:
"Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste.'' (Wisdom 16:20)
because it might be prepared in the air by the ministry of angels, and given by their disposition, as the law was, Acts 7:53 or because it came down from heaven, where they dwell, and so the Targum,
"the children of men did eat food, which came down from the habitation of angels;''
or because it was most excellent food, as the tongue of angels is the most excellent and eloquent, 1Cor 13:1, or because it was such food, that, if angels ate any, it was fit for them, and not at all unworthy of them. Cocceius thinks, and so Gussetius (e), that by the mighty ones are meant the mighty God, Father, Son, and Spirit, by whom this food was prepared and given; so the word is used in the singular number, of Jehovah, who is called the mighty One of Jacob, Gen 49:24 and of the Redeemer, Is 49:26,
he sent them meat to the full; which may be understood either of the manna, of which they had great plenty, so that there was no lack for any man, and this continued with them till they came to the land of Canaan; or of the quails, of which in the following verses.
(d) "fortium", Pagninus, Montanus, &c. "magnificorum, potentium", Vatablus. (e) Comment. Ebr. p. 14. Vid. Witsium de Oeconom. Foeder. l. 4. c. 10. sect. 99.
John Wesley
78:25 Angels food - Manna, so called, because it was made by the ministry of angels.
Robert Jamieson, A. R. Fausset and David Brown
78:25 angels' food--literally, "bread of the mighty" (compare Ps 105:40); so called, as it came from heaven.
meat--literally, "victuals," as for a journey.
77:2577:25: զհաց հրեշտակաց կերան մարդիկ. իջոյց ՚ի նոսա կերակուր ՚ի լիութիւն[7187]։ [7187] Ոմանք.Եւ իջոյց ՚ի նոսա։
25 Երկնքի հացը տուեց նրանց, մարդիկ հրեշտակների հացը կերան. եւ նա լիուլի ուտելիք իջեցրեց նրանց համար:
25 Մարդիկ հրեշտակներուն հացը կերան*,Կշտանալու չափ պաշար ղրկեց անոնց։
զհաց [492]հրեշտակաց կերան մարդիկ. եւ իջոյց ի նոսա կերակուր ի լիութիւն:

77:25: զհաց հրեշտակաց կերան մարդիկ. իջոյց ՚ի նոսա կերակուր ՚ի լիութիւն[7187]։
[7187] Ոմանք.Եւ իջոյց ՚ի նոսա։
25 Երկնքի հացը տուեց նրանց, մարդիկ հրեշտակների հացը կերան. եւ նա լիուլի ուտելիք իջեցրեց նրանց համար:
25 Մարդիկ հրեշտակներուն հացը կերան*,Կշտանալու չափ պաշար ղրկեց անոնց։
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77:2577:25 Хлеб ангельский ел человек; послал Он им пищу до сытости.
77:26 ἀπῆρεν απαιρω remove; take away νότον νοτος south wind ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ἐν εν in τῇ ο the δυναστείᾳ δυναστεια he; him λίβα λιψ southwest wind
77:26. abstulit eurum de caelo et induxit in fortitudine sua africumHe removed the south wind from heaven: and by his power brought in the southwest wind.
25. Man did eat the bread of the mighty: he sent them meat to the full.
Man did eat angels' food: he sent them meat to the full:

77:25 Хлеб ангельский ел человек; послал Он им пищу до сытости.
77:26
ἀπῆρεν απαιρω remove; take away
νότον νοτος south wind
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ἐν εν in
τῇ ο the
δυναστείᾳ δυναστεια he; him
λίβα λιψ southwest wind
77:26. abstulit eurum de caelo et induxit in fortitudine sua africum
He removed the south wind from heaven: and by his power brought in the southwest wind.
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Adam Clarke: Commentary on the Bible - 1831
78:26: He caused an east wind to blow - See the note on Num 11:31.
Albert Barnes: Notes on the Bible - 1834
78:26: He caused an east wind to blow in the heaven - See Num 11:31. In the history, the quarter from which the wind came is not mentioned, except as it might be indicated by the statement that the "quails were brought from the sea;" - that is, evidently, the Red Sea. This wind would have come from the southeast. The phrase "in the heaven" means in the air, or from above.
And by his power ... - By his direct agency. It was a wind which he caused to blow for the purpose; a miracle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:26: He caused: Psa 135:7; Num 11:31
blow: Heb. go
Carl Friedrich Keil and Franz Delitzsch
78:26
Passing over to the giving of the quails, the poet is thinking chiefly of the first occasion mentioned in Ex. 16, which directly preceded the giving of the manna. But the description follows the second: יסּע (He caused to depart, set out) after Num 11:31. "East" and "south" belong together: it was a south-east wind from the Aelanitic Gulf. "To rain down" is a figurative expression for a plentiful giving of dispensing from above. "Its camp, its tents," are those of Israel, Num 11:31, cf. Ex 16:13. The תּעוה, occurring twice, Ps 78:29-30 (of the object of strong desire, as in Ps 21:3), points to Kibroth-hattaavah, the scene of this carnal lusting; הביא is the transitive of the בּוא in Prov 13:12. In Ps 78:30-31 even in the construction the poet closely follows Num 11:33 (cf. also זרוּ with לזרא, aversion, loathing, Num 11:20). The Waw unites what takes place simultaneously; a construction which presents the advantage of being able to give special prominence to the subject. The wrath of God consisted in the breaking out of a sickness which was the result of immoderate indulgence, and to which even the best-nourished and most youthfully vigorous fell a prey. When the poet goes on in Ps 78:32 to say that in spite of these visitations (בּכל־זאת) they went on sinning, he has chiefly before his mind the outbreak of "fat" rebelliousness after the return of the spies, cf. Ps 78:32 with Num 14:11. And Ps 78:33 refers to the judgment of death in the wilderness threatened at that time to all who had come out of Egypt from twenty years old and upward (Num 14:28-34). Their life devoted to death vanished from that time onwards בּהבל, in breath-like instability, and בּבּהלה, in undurable precipitancy; the mode of expression in Ps 31:11; Job 36:1 suggests to the poet an expressive play of words. When now a special judgment suddenly and violently thinned the generation that otherwise was dying off, as in Num 21:6., then they inquired after Him, they again sought His favour, those who were still preserved in the midst of this dying again remembered the God who had proved Himself to be a "Rock" (Deut 32:15, Deut 32:18, Deut 32:37) and to be a "Redeemer" (Gen 48:16) to them. And what next? Ps 78:36-37
(Note: According to the reckoning of the Masora this Ps 78:36 is the middle verse of the 2527 verses of the Psalter (Buxtorf, Tiberias, 1620, p. 133).)
tell us what effect they gave to this disposition to return to God. They appeased Him with their mouth, is meant to say: they sought to win Him over to themselves by fair speeches, inasmuch as they thus anthropopathically conceived of God, and with their tongue they played the hypocrite to Him; their heart, however, was not sincere towards Him (עם like את in Ps 78:8), i.e., not directed straight towards Him, and they proved themselves not stedfast (πιστοί, or properly βέβαιοι) in their covenant-relationship to Him.
Geneva 1599
78:26 He caused an (p) east wind to blow in the heaven: and by his power he brought in the south wind.
(p) God used the wind to show them that all the elements were at his command, and that no distance could restrain his working.
John Gill
78:26 He caused an east wind to blow in the heavens,.... In the airy heaven: or "he caused it to go" (f); to go forth out of its place, out of the repositories and treasures of it, from whence he brings the wind, Ps 130:7 the winds are under the power and government of God, they are his servants that obey him; he says to one, Go, and it goes; and to another, Come, and it comes; stormy wind fulfils his word of command, and obeys its Creator:
and by his power he brought in the south wind; into the heavens, into the air, as before, and with it he brought the quails; and which made his power to appear the greater, since they do not fly with the south wind, which is too moist and heavy for them, as naturalists observe (g); it looks as if first one wind blew, and then another was used for the bringing of them from the place where they were; perhaps about the Red sea, where they are said to have been in great numbers; and that the east wind brought them to a certain point, and then the south wind blew to bring them into the camp of Israel, where, by the moistness of it, they fell; hence fowlers, as the above naturalists relate, observe the south wind, in order to take them; though it may be that only one wind is intended, namely, the southeast wind; and so Aben Ezra, Kimchi, and Ben Melech, understand it.
(f) "fecit proficisci", Pagninus, Montanus, Gejerus. (g) Aristot. de Hist. Animal. l. 8. c. 12. Plin. Hist. l. 10. c. 23.
John Wesley
78:26 South wind - First an eastern, and afterwards a southern wind.
77:2677:26: Հան զհողմ հարաւոյ, եւ ա՛ծ զօրութեամբ իւրով զհիւսւսի։
26 Հանեց հարաւի հողմը, եւ իր զօրութեամբ բերեց հիւսիսի կողմը:
26 Երկնքի մէջ արեւելեան հովը հանեց Եւ իր զօրութիւնովը հարաւային հովը բերաւ
Հան զհողմ [493]հարաւոյ, եւ ած զօրութեամբ իւրով [494]զհիւսիսի:

77:26: Հան զհողմ հարաւոյ, եւ ա՛ծ զօրութեամբ իւրով զհիւսւսի։
26 Հանեց հարաւի հողմը, եւ իր զօրութեամբ բերեց հիւսիսի կողմը:
26 Երկնքի մէջ արեւելեան հովը հանեց Եւ իր զօրութիւնովը հարաւային հովը բերաւ
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77:2677:26 Он возбудил на небе восточный ветер и навел южный силою Своею
77:27 καὶ και and; even ἔβρεξεν βρεχω shower; rain ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ὡσεὶ ωσει as if; about χοῦν χους.1 dust σάρκας σαρξ flesh καὶ και and; even ὡσεὶ ωσει as if; about ἄμμον αμμος sand θαλασσῶν θαλασσα sea πετεινὰ πετεινος bird πτερωτά πτερωτος winged
77:27. et pluit super eos quasi pulverem carnes et quasi harenam maris volatilia pinnataAnd he rained upon them flesh as dust: and feathered fowls like as the sand of the sea.
26. He caused the east wind to blow in the heaven: and by his power he guided the south wind.
He caused an east wind to blow in the heaven: and by his power he brought in the south wind:

77:26 Он возбудил на небе восточный ветер и навел южный силою Своею
77:27
καὶ και and; even
ἔβρεξεν βρεχω shower; rain
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ὡσεὶ ωσει as if; about
χοῦν χους.1 dust
σάρκας σαρξ flesh
καὶ και and; even
ὡσεὶ ωσει as if; about
ἄμμον αμμος sand
θαλασσῶν θαλασσα sea
πετεινὰ πετεινος bird
πτερωτά πτερωτος winged
77:27. et pluit super eos quasi pulverem carnes et quasi harenam maris volatilia pinnata
And he rained upon them flesh as dust: and feathered fowls like as the sand of the sea.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. "Как пыль, одождил на них мясо, и, как песок морской, птиц пернатых" - обилие крастелей, посланных Богом евреям в пустыне.
Albert Barnes: Notes on the Bible - 1834
78:27: He rained flesh also upon them as dust - The flesh of quails, Num 11:31. The word "rained" means that they seemed to come upon them like a copious shower. The word dust denotes their great abundance.
And feathered fowls - Margin, as in Hebrew, "fowl of wing." This is a poetic expression, designed to give beauty to the description by the image of their fluttering wings.
Like as the sand of the sea - An expression also designed to denote their great numbers, Gen 22:17; Gen 32:12; Gen 41:49; Jos 11:4; Sa1 13:5; Rev 20:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:27: He rained: Exo 16:12, Exo 16:13; Num 11:18, Num 11:19, Num 11:32
feathered fowls: Heb. fowl of wing
John Gill
78:27 He rained flesh also upon them as dust,.... By "flesh" is meant fowl, as the following clause shows; for there is flesh of birds, as well as of other creatures, see 1Cor 15:39 and the quails which are here meant may be very fitly called flesh, since they are, for their size, a very plump, fat, and fleshy bird:
and feathered fowls like as the sand of the sea; or "fowl of wing" (h): winged fowls, so the Targum; fowl that flies; and therefore it was the more remarkable that these should be rained and fall, and be taken by the Israelites; and which fell in great numbers, as is signified by these phrases, the dust and the sand of the sea; for there fell enough to feed six hundred thousand men, beside women and children, for a month together; they lay in heaps, two cubits high, on one another, and everyone that gathered them brought in ten homers; see Num 11:19, which is the history referred to; and quails are used to fly together in large bodies; and sometimes, as Pliny (i) relates, will light on ships at sea, and sink them with their numbers. Some think one sort of locusts is meant, which were used for food, and was very delicious food; and the circumstances of bringing them with an east or southeast wind, their falling in heaps, and being gathered in bushels, and spread about to be dried in the sun, seem to favour such a sense; See Gill on Num 11:19; see Gill on Num 11:20; see Gill on Num 11:21; see Gill on Num 11:31; see Gill on Num 11:32. The ancients interpret this mystically of the flesh of Christ, whose flesh is meat indeed, delicious food for faith, as the quails were a rich food; and as they were rained down from heaven, so Christ is the bread of life which came down from heaven, and the bread he gave for the life of the world was his flesh: and as these came up, however the first quails, in the evening, Ex 16:13, so Christ came in the flesh, in the evening or end of the world, to put away sin by the sacrifice of himself; to which may be added, that these creatures sit upon their young, and cherish and protect them, as an hen her chickens (k) with which compare Mt 23:37, but seeing the quails are never called spiritual meat, as the manna is, 1Cor 10:3, but were given in wrath and judgment, they are rather an emblem of riches, or worldly goods, things given to carnal men; these are of God, as the quails were, and are by some persons enjoyed without care or trouble, as these were; their meat, as it is sometimes said, falls into their mouth, as these quails did into the mouths of the Israelites, as it were; and are in wrath, their blessings are cursed to them, and, while they have a great affluence of worldly things, have leanness in their souls, as the Israelites now had, Ps 106:15, moreover, as these were feathered or winged fowl, so riches have wings, and sometimes flee away, and are very uncertain things to trust to, Prov 23:5.
(h) "volucres alatas", Tigurine version, Junius & Tremellius, Piscator, Cocceius. (i) Hist. l. 10. c. 23. (k) Arist. de Hist. Animal. l. 9. c. 8.
John Wesley
78:27 Fowl - But God took away from them the use of their wings, and made them to fall into the hands of the Israelites.
77:2777:27: Տեղեաց ՚ի նոսա միս որպէս հող, որպէս զաւա՛զ ծովու զթռչունս թեւաւորս։
27 Նրանց վրայ հողի պէս միս տեղացրեց, եւ ծովի աւազի պէս՝ թեւաւոր թռչուններ:
27 Անոնց վրայ փոշիի պէս միս տեղացուց։Ծովու աւազին չափ թեւաւոր թռչուններ
Տեղեաց ի նոսա միս որպէս զհող, որպէս զաւազ ծովու զթռչունս թեւաւորս:

77:27: Տեղեաց ՚ի նոսա միս որպէս հող, որպէս զաւա՛զ ծովու զթռչունս թեւաւորս։
27 Նրանց վրայ հողի պէս միս տեղացրեց, եւ ծովի աւազի պէս՝ թեւաւոր թռչուններ:
27 Անոնց վրայ փոշիի պէս միս տեղացուց։Ծովու աւազին չափ թեւաւոր թռչուններ
zohrab-1805▾ eastern-1994▾ western am▾
77:2777:27 и, как пыль, одождил на них мясо и, как песок морской, птиц пернатых:
77:28 καὶ και and; even ἐπέπεσον επιπιπτω fall on / upon εἰς εις into; for μέσον μεσος in the midst; in the middle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks αὐτῶν αυτος he; him κύκλῳ κυκλω circling; in a circle τῶν ο the σκηνωμάτων σκηνωμα camp; tent αὐτῶν αυτος he; him
77:28. et ceciderunt in medio castrorum eius in circuitu tabernaculorum eiusAnd they fell in the midst of their camp, round about their pavilions.
27. He rained flesh also upon them as the dust, and winged fowl as the sand of the seas:
He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:

77:27 и, как пыль, одождил на них мясо и, как песок морской, птиц пернатых:
77:28
καὶ και and; even
ἐπέπεσον επιπιπτω fall on / upon
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
αὐτῶν αυτος he; him
κύκλῳ κυκλω circling; in a circle
τῶν ο the
σκηνωμάτων σκηνωμα camp; tent
αὐτῶν αυτος he; him
77:28. et ceciderunt in medio castrorum eius in circuitu tabernaculorum eius
And they fell in the midst of their camp, round about their pavilions.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:28: And he let it fall in the midst of their camp ... - It was brought to their very doors; they had not to go and seek it abroad.
John Gill
78:28 And he let it fall in the midst of their camp,.... Or, "his camps" (l); the four camps of Israel; for so many there were, Num 2:1 or the camp of God, where he dwelt, and before which he went as the General, Leader, and Commander of them; in the midst of this, or by it, by the side of it, Num 11:31, the flesh or feathered fowl fell, so that they had no trouble to fetch it in; and here it fell by the order and direction of the Lord himself; he caused it to fall, without whose knowledge and will a sparrow does not fall to the ground, Mt 10:29. These creatures fell either, as some think, being wearied with their flight over the Red sea; or through their wings being broken by the vehemency of the wind that brought them, as others; or by the moistness of the south wind, which wetted their wings, and made them flag and fall; but, by whatever means this was done, it was so ordered by the Lord that they should fall, and fall just in the place where they did:
round about their habitations; for the space of a day's journey on every side, where they lay in heaps, here and there, two cubits high, Num 11:31, so that they could gather them with great ease, and had no need of arrows to shoot at them, nor nets to spread for them; they were ready at hand, and in great plenty.
(l) "castrorum ejus", Pagninus, Vatablus, Gejerus.
77:2877:28: Արկ ՚ի մէջ բանակի նոցա, եւ շուրջ զվրանօք նոցա։
28 Նա դրանք նետեց նրանց բանակատեղիի մէջ եւ նրանց վրանների շուրջը:
28 Անոնց բանակին մէջ եւ Անոնց վրաններուն չորս կողմը իջեցուց։
արկ ի մէջ բանակի նոցա, եւ շուրջ զվրանօք նոցա:

77:28: Արկ ՚ի մէջ բանակի նոցա, եւ շուրջ զվրանօք նոցա։
28 Նա դրանք նետեց նրանց բանակատեղիի մէջ եւ նրանց վրանների շուրջը:
28 Անոնց բանակին մէջ եւ Անոնց վրաններուն չորս կողմը իջեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
77:2877:28 поверг их среди стана их, около жилищ их,
77:29 καὶ και and; even ἐφάγοσαν εσθιω eat; consume καὶ και and; even ἐνεπλήσθησαν εμπιπλημι fill in; fill up σφόδρα σφοδρα vehemently; tremendously καὶ και and; even τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration αὐτῶν αυτος he; him ἤνεγκεν φερω carry; bring αὐτοῖς αυτος he; him
77:29. et comederunt et saturati sunt nimis et desiderium eorum adtulit eisSo they did eat, and were filled exceedingly, and he gave them their desire:
28. And he let it fall in the midst of their camp, round about their habitations.
And he let [it] fall in the midst of their camp, round about their habitations:

77:28 поверг их среди стана их, около жилищ их,
77:29
καὶ και and; even
ἐφάγοσαν εσθιω eat; consume
καὶ και and; even
ἐνεπλήσθησαν εμπιπλημι fill in; fill up
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
τὴν ο the
ἐπιθυμίαν επιθυμια longing; aspiration
αὐτῶν αυτος he; him
ἤνεγκεν φερω carry; bring
αὐτοῖς αυτος he; him
77:29. et comederunt et saturati sunt nimis et desiderium eorum adtulit eis
So they did eat, and were filled exceedingly, and he gave them their desire:
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Albert Barnes: Notes on the Bible - 1834
78:29: So they did eat, and were well filled - The word rendered "well" here is intensive. It means that they were abundantly satisfied; that there was no lack; that they had the most ample supply.
For he gave them their own desire - He gave them exactly what they asked. He gave them flesh to eat as they had demanded; and he gave it to them in such quantities that no one could say that he had not enough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:29: for he gave: Psa 106:15; Num 11:20
John Gill
78:29 So they did eat, and were well filled,..... Or "exceedingly filled" (m), or too much, as some versions render it; they eat to excess, not merely to satisfy nature, but to gratify their sensual appetite: gluttony is a sin; it is an abuse of the creatures; it hurts the body by filling it with gross humours, and bringing diseases on it; it is injurious to the mind; the heart may be overcharged by it; it disposes it to sin; it leads to impiety, to atheism, and disbelief of a future state, which often go along with it, and ends in destruction, which is the case of those whose god is their belly:
for he gave them their own desire; or their lust (n), what they lusted after, flesh; and they had as much of it as they would, though this was given in judgment; and a sad thing it is when God gives men a fulness of this world's things, and leaves them to the abuse of them, or sends leanness into their souls, and gives them up to their own hearts' lusts.
(m) "et saturati sunt valde", Pagninus, Montanus, &c. (n) "concupiscentiam ipsorum", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
78:29 their . . . desire--what they longed for.
77:2977:29: Կերան եւ յագեցան յոյժ, զցանկութիւն նոցա ե՛տ նոցա,
29 Կերան եւ լիապէս յագեցան, իրենց ցանկացածը տուեց նրանց:
29 Կերան եւ աղէկ կշտացան. Վասն զի իրենց ցանկացածը իրենց տուաւ։
Կերան եւ յագեցան յոյժ, եւ զցանկութիւն նոցա ետ նոցա:

77:29: Կերան եւ յագեցան յոյժ, զցանկութիւն նոցա ե՛տ նոցա,
29 Կերան եւ լիապէս յագեցան, իրենց ցանկացածը տուեց նրանց:
29 Կերան եւ աղէկ կշտացան. Վասն զի իրենց ցանկացածը իրենց տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
77:2977:29 и они ели и пресытились; и желаемое ими дал им.
77:30 οὐκ ου not ἐστερήθησαν στερεοω make solid; solidify ἀπὸ απο from; away τῆς ο the ἐπιθυμίας επιθυμια longing; aspiration αὐτῶν αυτος he; him ἔτι ετι yet; still τῆς ο the βρώσεως βρωσις meal; eating αὐτῶν αυτος he; him οὔσης ειμι be ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him
77:30. non indiguerunt de cupiditate sua cum adhuc cibus esset in ore eorumthey were not defrauded of that which they craved. As yet their meat was in their mouth:
29. So they did eat, and were well filled; and he gave them that they lusted after.
So they did eat, and were well filled: for he gave them their own desire:

77:29 и они ели и пресытились; и желаемое ими дал им.
77:30
οὐκ ου not
ἐστερήθησαν στερεοω make solid; solidify
ἀπὸ απο from; away
τῆς ο the
ἐπιθυμίας επιθυμια longing; aspiration
αὐτῶν αυτος he; him
ἔτι ετι yet; still
τῆς ο the
βρώσεως βρωσις meal; eating
αὐτῶν αυτος he; him
οὔσης ειμι be
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
77:30. non indiguerunt de cupiditate sua cum adhuc cibus esset in ore eorum
they were not defrauded of that which they craved. As yet their meat was in their mouth:
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Albert Barnes: Notes on the Bible - 1834
78:30: They were not estranged from their lust - literally, "They were not made strangers to;" that is, in regard to their lusts or desires they were not in the condition of "foreigners" or aliens; they were not separated from them. The word "lusts" here means "desires, wishes." It is not used here in the restricted sense in which it is now with us. The reference is to their desire for food different from manna - for flesh; and the idea is, that they did not restrain their intense desire even when it should have been fully satisfied. They indulged to excess, and the consequence was that many of them perished.
But while their meat was yet in their mouths - Even while they were eating, and were indulging in this unrestrained manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:30: But: Num 11:33, Num 11:34, Num 22:20-22; Pro 1:32; Luk 16:19-23
Geneva 1599
78:30 They were not estranged from their (q) lust. But while their meat [was] yet in their mouths,
(q) Such is the nature of concupiscence, that the more it has the more it lusts.
John Gill
78:30 They were not estranged from their lust,.... By the goodness and liberality of God unto them, they were not brought to repentance for their sin of lusting; nor did they abstain from their fleshly lusts, or deny themselves of them, which the grace of God teaches to do; or else the sense is, what they lusted after, flesh, was not withheld from them, or they restrained from eating it; they were indulged with it for a whole month together; to which agrees what follows:
but while their meat was yet in their mouths; the meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down, while they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them, as follows; just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians, Dan 5:1.
Robert Jamieson, A. R. Fausset and David Brown
78:30 not estranged . . . lust--or, "desire"--that is, were indulging it.
77:3077:30: եւ ոչինչ կարօտ եղեն ՚ի ցանկութենէ իւրեանց։ Մինչդեռ կերակուրք ՚ի բերանս իւրեանց էին,
30 Եւ նրանք իրենց ցանկութիւնից ոչնչով զուրկ չմնացին: Մինչ դեռ կերակուրն իրենց բերանում էր,
30 Իրենց ցանկացածներէն զուրկ չմնացին Եւ քանի որ իրենց կերակուրը իրենց բերանն էր
եւ ոչինչ կարօտ եղեն ի ցանկութենէ իւրեանց, մինչդեռ կերակուրք ի բերանս իւրեանց էին:

77:30: եւ ոչինչ կարօտ եղեն ՚ի ցանկութենէ իւրեանց։ Մինչդեռ կերակուրք ՚ի բերանս իւրեանց էին,
30 Եւ նրանք իրենց ցանկութիւնից ոչնչով զուրկ չմնացին: Մինչ դեռ կերակուրն իրենց բերանում էր,
30 Իրենց ցանկացածներէն զուրկ չմնացին Եւ քանի որ իրենց կերակուրը իրենց բերանն էր
zohrab-1805▾ eastern-1994▾ western am▾
77:3077:30 Но еще не прошла прихоть их, еще пища была в устах их,
77:31 καὶ και and; even ὀργὴ οργη passion; temperament τοῦ ο the θεοῦ θεος God ἀνέβη αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἀπέκτεινεν αποκτεινω kill ἐν εν in τοῖς ο the πίοσιν πινω drink αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the ἐκλεκτοὺς εκλεκτος select; choice τοῦ ο the Ισραηλ ισραηλ.1 Israel συνεπόδισεν συμποδιζω tie the feet together
77:31. furor ergo Dei ascendit super eos et occidit pingues eorum et electos Israhel incurvavitAnd the wrath of God came upon them. And he slew the fat ones amongst them, and brought down the chosen men of Israel.
30. They were not estranged from their lust, their meat was yet in their mouths,
They were not estranged from their lust. But while their meat [was] yet in their mouths:

77:30 Но еще не прошла прихоть их, еще пища была в устах их,
77:31
καὶ και and; even
ὀργὴ οργη passion; temperament
τοῦ ο the
θεοῦ θεος God
ἀνέβη αναβαινω step up; ascend
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
ἐν εν in
τοῖς ο the
πίοσιν πινω drink
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
ἐκλεκτοὺς εκλεκτος select; choice
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
συνεπόδισεν συμποδιζω tie the feet together
77:31. furor ergo Dei ascendit super eos et occidit pingues eorum et electos Israhel incurvavit
And the wrath of God came upon them. And he slew the fat ones amongst them, and brought down the chosen men of Israel.
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Albert Barnes: Notes on the Bible - 1834
78:31: The wrath of God came upon them - See Num 11:33.
And slew the fattest of them - literally, "slew among their fat ones." That is, The most vigorous among them were cut down; the people most eminent for rank, for influence, for strength, for valor. How far this was the natural effect of indulgence in eating, and how far it was a direct miracle, cannot now be ascertained. In either case it would equally show the divine displeasure.
And smote down - Margin, as in Hebrew, "made to bow." That is, they were made to bow in death.
The chosen men of Israel - Margin, "Young men." The idea is that of select men; men that would be chosen from among the others; men distinguished for vigor or influence. Not the aged or the feeble particularly, not those who might be naturally expected to fall, but men of strength who might be supposed to be capable of resisting the ordinary attacks of disease. God showed in this way that the judgment came directly from his hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:31: smote down: Heb. made to bow
chosen men: or, young men, Psa 78:63
Geneva 1599
78:31 The wrath of God came upon them, and slew (r) the fattest of them, and smote down the chosen [men] of Israel.
(r) Though others were not spared, yet chiefly they suffered, who trusted in their strength against God.
John Gill
78:31 The wrath of God came upon them,.... Either by causing fire to come down from heaven, or by suffering them to be surfeited by excessive eating, or by sending a plague among them; see Num 11:33,
and slew the fattest of them; such perhaps who had been most guilty of the sin of gluttony, and had fed the most inordinately upon the flesh that was sent them; or this designs the chief among their princes and nobles, though not only them, but them as well as the common people; so the Targum,
"and slew their mighty ones:''
or the words may be rendered, "and slew them among their fatness", or "fat things" (o); while they were feeding on their feast of fat things, the fat quails, which were brought among them, in such plenty; for the quail is a very fat bird, as Kimchi observes (p):
and smote down the chosen men of Israel; or the young men, as the Targum, who were within the twentieth and fiftieth year of their age; who were chosen and fit for war within that time, as well as were the choicest for comeliness, strength, and service; or "made" them "to bow" (q) to death and the grave; whose power they could not withstand, though in the prime and vigour of youth, and while they were freely and heartily feeding upon the food they lusted after.
(o) "in opimis ipsorum", Cocceius; "inter pinguedines eorum", Michaelis. (p) In Sepher Shorashim, rad. (q) "incurvavit", Pagninus, Montanus.
John Wesley
78:31 Mightiest - The most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it.
Robert Jamieson, A. R. Fausset and David Brown
78:31 slew . . . fattest--or, "among the fattest"; some of them--
chosen--the young and strong (Is 40:31), and so none could resist.
77:3177:31: բարկութիւն յԱստուծոյ ե՛լ ՚ի վերայ նոցա։ Սպան զբազումս ՚ի նոցանէ, եւ զընտիր ընտի՛րս յԻսրայէլէ սատակեաց[7188]։ [7188] Ոմանք.Բարկութիւն Աստուծոյ էջ ՚ի վերայ նոցա... եւ զընտիր ընտիր Իսրայէլի սա՛՛։
31 Աստծու բարկութիւնն իջաւ նրանց վրայ. նրանցից շատերին նա սպանեց եւ Իսրայէլի ընտրեալներին ոչնչացրեց:
31 Աստուծոյ բարկութիւնը անոնց վրայ բորբոքեցաւ Ու սպաննեց անոնց զօրաւորները Ու գետինը զարկաւ Իսրայէլի ընտիրները։
բարկութիւն յԱստուծոյ ել ի վերայ նոցա, սպան [495]զբազումս ի նոցանէ, եւ զընտիր ընտիրս յԻսրայելէ սատակեաց:

77:31: բարկութիւն յԱստուծոյ ե՛լ ՚ի վերայ նոցա։ Սպան զբազումս ՚ի նոցանէ, եւ զընտիր ընտի՛րս յԻսրայէլէ սատակեաց[7188]։
[7188] Ոմանք.Բարկութիւն Աստուծոյ էջ ՚ի վերայ նոցա... եւ զընտիր ընտիր Իսրայէլի սա՛՛։
31 Աստծու բարկութիւնն իջաւ նրանց վրայ. նրանցից շատերին նա սպանեց եւ Իսրայէլի ընտրեալներին ոչնչացրեց:
31 Աստուծոյ բարկութիւնը անոնց վրայ բորբոքեցաւ Ու սպաննեց անոնց զօրաւորները Ու գետինը զարկաւ Իսրայէլի ընտիրները։
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77:3177:31 гнев Божий пришел на них, убил тучных их и юношей Израилевых низложил.
77:32 ἐν εν in πᾶσιν πας all; every τούτοις ουτος this; he ἥμαρτον αμαρτανω sin ἔτι ετι yet; still καὶ και and; even οὐκ ου not ἐπίστευσαν πιστευω believe; entrust ἐν εν in τοῖς ο the θαυμασίοις θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him
77:32. in omnibus his peccaverunt ultra et non crediderunt mirabilibus eiusIn all these things they sinned still: and they behaved not for his wondrous works.
31. When the anger of God went up against them, and slew of the fattest of them, and smote down the young men of Israel.
The wrath of God came upon them, and slew the fattest of them, and smote down the chosen [men] of Israel:

77:31 гнев Божий пришел на них, убил тучных их и юношей Израилевых низложил.
77:32
ἐν εν in
πᾶσιν πας all; every
τούτοις ουτος this; he
ἥμαρτον αμαρτανω sin
ἔτι ετι yet; still
καὶ και and; even
οὐκ ου not
ἐπίστευσαν πιστευω believe; entrust
ἐν εν in
τοῖς ο the
θαυμασίοις θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
77:32. in omnibus his peccaverunt ultra et non crediderunt mirabilibus eius
In all these things they sinned still: and they behaved not for his wondrous works.
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Adam Clarke: Commentary on the Bible - 1831
78:32: For all this they sinned still - How astonishing is this! They were neither drawn by mercies, nor awed by judgments! But we shall cease to wonder at this, if we have a thorough acquaintance with our own hearts.
Albert Barnes: Notes on the Bible - 1834
78:32: For all this they sinned still - Even this did not reclaim them, and pRev_ent their sinning. Heavy judgments do not always restrain men from sin. Not unfrequently they take occasion from such judgments to sin the more.
And believed not for his wondrous works - They did not trust in His wondrous works; or, those works did not have the effect of producing faith. See Psa 78:22-23. The same thing occurred in the life of the Saviour. Joh 12:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:32: they sinned: Num. 14:1-45, 16:1-17:13, Num 21:1-6, Num 25:1-18; Eze 20:13
believed: Psa 78:22; Luk 16:31; Joh 12:37
Geneva 1599
78:32 For all this they (s) sinned still, and believed not for his wondrous works.
(s) Thus sin by continuance makes man insensible, so that by no plagues they can be amended.
John Gill
78:32 For all this they sinned still,.... Those that survived, not being brought to repentance by mercies, nor by judgments; not by mercies, such as before mentioned, though they were great and many, and some of them continued, and of which they were very unworthy; the goodness of God should, but it does not always, lead persons to repentance; mercies, unless they are sanctified, often prove snares and temptations to sin yet more and more; nothing short of the grace of God will bring persons to repentance for sin, or keep them from it: nor by judgments, which were last mentioned, and seem chiefly designed; these have no more effect than the other, unless the power of divine grace goes along with them; see Amos 4:6 it could not be thought, nor was it expected, that they should, after all these mercies and judgments, have lived without sin, which no man does, or can do; but then they went on in a course of sin, and were continually repeating their transgressions, and were guilty of sins of a very heinous nature, many of which are on record; as Aaron and Miriam, by speaking against Moses, the faithful servant of the Lord, which brought upon the latter the plague of leprosy; the spies which were sent to search the land, and brought an evil report of it, which set the people a murmuring, and put them on thoughts of returning to Egypt; those that were concerned in the business of Korah, Dathan, and Abiram, who were swallowed up in the earth, or burnt with fire from heaven; the whole congregation which murmured at Kadesh, whom Moses called rebels, and who afterwards expressed their loathing of the manna, for which fiery serpents were sent among them, Num 12:1, Num 20:2 but their prevailing sin was unbelief, as follows:
and believed not for his wondrous works: not "in" them, though the words will bear to be so rendered; for they did believe in them when they were wrought, and that they were wrought by the Lord; though they soon forgot them, and fell into distrust and unbelief; but "by" them (r), or by means of them; though such wonderful things were done for them in providence, as before related, which should have engaged their faith and trust in the Lord; yet, notwithstanding these, they called in question his providence, power, and goodness.
(r) "per miracula ejus", Schmidt; so some in Gejerus.
77:3277:32: Յայսմ ամենայնի մեղան եւ եւ՛ս, եւ ո՛չ հաւատացին սքանչելեաց նորա։
32 Հակառակ այս բոլորի, նրանք նորից մեղանչեցին ու չհաւատացին նրա հրաշագործութիւններին:
32 Հակառակ ասոր նորէն մեղանչեցին Ու չհաւատացին անոր հրաշքներուն։
Յայսմ ամենայնի մեղան եւ եւս, եւ ոչ հաւատացին սքանչելեաց նորա:

77:32: Յայսմ ամենայնի մեղան եւ եւ՛ս, եւ ո՛չ հաւատացին սքանչելեաց նորա։
32 Հակառակ այս բոլորի, նրանք նորից մեղանչեցին ու չհաւատացին նրա հրաշագործութիւններին:
32 Հակառակ ասոր նորէն մեղանչեցին Ու չհաւատացին անոր հրաշքներուն։
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77:3277:32 При всем этом они продолжали грешить и не верили чудесам Его.
77:33 καὶ και and; even ἐξέλιπον εκλειπω leave off; cease ἐν εν in ματαιότητι ματαιοτης superficiality αἱ ο the ἡμέραι ημερα day αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἔτη ετος year αὐτῶν αυτος he; him μετὰ μετα with; amid σπουδῆς σπουδη diligence; haste
77:33. et consumpsit in vanitate dies eorum et annos eorum velociterAnd their days were consumed in vanity, and their years in haste.
32. For all this they sinned still, and believed not in his wondrous works.
For all this they sinned still, and believed not for his wondrous works:

77:32 При всем этом они продолжали грешить и не верили чудесам Его.
77:33
καὶ και and; even
ἐξέλιπον εκλειπω leave off; cease
ἐν εν in
ματαιότητι ματαιοτης superficiality
αἱ ο the
ἡμέραι ημερα day
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἔτη ετος year
αὐτῶν αυτος he; him
μετὰ μετα with; amid
σπουδῆς σπουδη diligence; haste
77:33. et consumpsit in vanitate dies eorum et annos eorum velociter
And their days were consumed in vanity, and their years in haste.
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Adam Clarke: Commentary on the Bible - 1831
78:33: Their days did he consume in vanity - By causing them to wander forty years in the wilderness, vainly expecting an end to their labor, and the enjoyment of the promised rest, which, by their rebellions, they had forfeited.
Albert Barnes: Notes on the Bible - 1834
78:33: Therefore their days did he consume in vanity - He suffered them to spend their days - the days of that entire generation - in vain and fruitless wanderings in the desert. Instead of leading them at once to the promised land, they were kept there to wear out their life in tedious monotony, accomplishing nothing - wandering from place to place - until all the generation that had come out of Egypt had died.
And their years in trouble - literally, "in terror." Amidst the troubles, the alarms, the terrors of a vast and frightful desert. Sin - rebellion against God - leads to a course of life, and a death, of which these gloomy, sad, and cheerless wanderings in the desert were a striking emblem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:33: days: Psa 90:7-9; Num 14:29, Num 14:35, Num 26:64, Num 26:65; Deu 2:14-16
years: Gen 3:16-19; Job 5:6, Job 5:7, Job 14:1; Ecc 1:2, Ecc 1:13, Ecc 1:14, Ecc 12:8, Ecc 12:13, Ecc 12:14
John Gill
78:33 Therefore their days did he consume in vanity,.... They were not immediately cut off by the hand of God, though some were; but the greatest part spent their time, for about eight and thirty years together, in fruitless marches to and fro in the wilderness, and never entered into the land of Canaan, where they were gradually wasted and consumed, till at length all their carcasses fell in the wilderness; see Num 14:32, time spent in sin is all waste time, and is spent in vanity; let a man enjoy ever so much of worldly things, it is all vanity and vexation of spirit; if he does not get to heaven at last, his life here is lived in vain; it had been better if he had never been born:
and their years in trouble: or "in terror" (a) and consternation; through their enemies, who smote and discomfited them, Num 14:45, through the earth's opening and swallowing many of them up; through fire coming from heaven on some of them, and fiery serpents being sent among them all, Num 16:31. It is an awful consideration, and yet it is true, of some wicked men, though not all, that they have nothing but trouble here, by what their sins bring upon them, and hell at last. Kimchi renders the word here used "suddenly", and interprets it of the sudden death of the spies; so the Syriac and Arabic versions "swiftly", following the Vulgate Latin, which renders it "with haste".
(a) "in terrore", Montanus; "per consternationem aut terrorem", Gejerus; "in terrore et consternatione", Michaelis.
John Wesley
78:33 Vanity - In tedious and fruitless marches hither and thither. Trouble - In manifold diseases, dangers, and perplexities.
Robert Jamieson, A. R. Fausset and David Brown
78:33 Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.
77:3377:33: Պակասեցա՛ն յունայնութեան աւուրք նոցա, եւ ամք նոցա փութապէ՛ս անցին։
33 Նրանց օրերն ունայնաբար սպառուեցին, եւ նրանց տարիներն արագ անցան:
33 Ուստի ունայնութեան մէջ սպառեց անոնց օրերը Եւ ահի մէջ՝ անոնց տարիները։
Պակասեցան յունայնութեան աւուրք նոցա, եւ ամք նոցա [496]փութապէս անցին:

77:33: Պակասեցա՛ն յունայնութեան աւուրք նոցա, եւ ամք նոցա փութապէ՛ս անցին։
33 Նրանց օրերն ունայնաբար սպառուեցին, եւ նրանց տարիներն արագ անցան:
33 Ուստի ունայնութեան մէջ սպառեց անոնց օրերը Եւ ահի մէջ՝ անոնց տարիները։
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77:3377:33 И погубил дни их в суете и лета их в смятении.
77:34 ὅταν οταν when; once ἀπέκτεννεν αποκτεινω kill αὐτούς αυτος he; him ἐξεζήτουν εκζητεω seek out / thoroughly αὐτὸν αυτος he; him καὶ και and; even ἐπέστρεφον επιστρεφω turn around; return καὶ και and; even ὤρθριζον ορθριζω get up at dawn πρὸς προς to; toward τὸν ο the θεὸν θεος God
77:34. si occidebat eos tunc requirebant eum et convertebantur et diluculo consurgebant ad DeumWhen he slew them, then they sought him: and they returned, and came to him early in the morning.
33. Therefore their days did he consume in vanity, and their years in terror.
Therefore their days did he consume in vanity, and their years in trouble:

77:33 И погубил дни их в суете и лета их в смятении.
77:34
ὅταν οταν when; once
ἀπέκτεννεν αποκτεινω kill
αὐτούς αυτος he; him
ἐξεζήτουν εκζητεω seek out / thoroughly
αὐτὸν αυτος he; him
καὶ και and; even
ἐπέστρεφον επιστρεφω turn around; return
καὶ και and; even
ὤρθριζον ορθριζω get up at dawn
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
77:34. si occidebat eos tunc requirebant eum et convertebantur et diluculo consurgebant ad Deum
When he slew them, then they sought him: and they returned, and came to him early in the morning.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34. Как только евреев постигали бедствия, они "с раннего утра", тотчас же обращались к Богу. Их преданность Господу была нетвердой и непостоянной.
Adam Clarke: Commentary on the Bible - 1831
78:34: When he slew them - While his judgments were upon them, then they began to humble themselves, and deprecate his wrath. When they saw some fall, the rest began to tremble.
Albert Barnes: Notes on the Bible - 1834
78:34: When he slew them - When he came forth in his wrath and cut them down by the plague, by fiery serpents, or by their enemies.
Then they sought him - Their calamities had the effect of producing temporary reformation. They became professedly penitent; they manifested a wish to know God, and expressed a purpose to serve him. It was, however, a temporary and hollow, not a deep and real reformation. This often occurs. In times of affliction, in sickness, in bereavement, in the loss of property, people become serious, and express a purpose to repent and turn to God. A deep impression seems to be produced on their minds, to last, alas! only as long as the hand of God rests upon them. Resolutions of repentance are formed only to be forgotten when the affliction is removed, and when the days of prosperity again return.
And they returned and inquired early after God - The word rendered "inquired early" has reference to the first rays of the morning - the aurora - the dawn. Then it comes to denote the beginning of anything; or, the first thing. Thus employed, it may refer to the act of seeking God as the first thing; in youth; in the morning; at the commencement of any enterprise or undertaking. See Pro 8:17; Pro 1:28. Here it means that, in their affliction, they did not delay to seek God, but expressed an early intention of serving him. They evinced a prompt purpose to break off their sins, and to return to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:34: Num 21:7; Jdg 3:8, Jdg 3:9, Jdg 3:12-15, Jdg 4:3, Jdg 10:7-10; Isa 26:6; Jer 22:23; Hos 5:15, Hos 7:14
Geneva 1599
78:34 When he (t) slew them, then they sought him: and they returned and enquired early after God.
(t) Such was their hypocrisy, that they sought God out of fear of punishment, though in their heart they did not love him.
John Gill
78:34 When he slew them,.... Some of them, the spies particularly; or when he threatened to slay them, or was about to do it:
then they sought him; that is, those who either survived the slain, or were threatened with destruction; these sought the Lord by prayer and supplication, that he would not destroy them; the Targum is,
"they repented and sought him;''
see Num 14:37,
and they returned; from their evil ways, and by repentance, at least in show and appearance:
and inquired early after God; but not earnestly, and with their whole hearts and spirits; the Targum is,
"they prayed before God;''
which is often done, by carnal professors, in trouble; see Is 26:16, Hos 5:15.
John Wesley
78:34 Returned - From their idols. Enquired - Speedily sought to God for ease and safety.
77:3477:34: Յորժամ սպանանէր զնոսա խնդրէ՛ին զնա, դառնային եւ առաւօտ առնէին առ Աստուած։
34 Երբ Տէրն սպանում էր նրանց, նրանք փնտռում էին իրեն, դարձի էին գալիս եւ փութով դիմում էին Աստծուն:
34 Երբ կը սպաննէր զանոնք, զինք կը փնտռէին Ու ետ կը դառնային եւ առտու կանուխ ջերմեռանդութեամբ Աստուած կը փնտռէին։
Յորժամ սպանանէր զնոսա` խնդրէին զնա, դառնային եւ առաւօտ առնէին առ Աստուած:

77:34: Յորժամ սպանանէր զնոսա խնդրէ՛ին զնա, դառնային եւ առաւօտ առնէին առ Աստուած։
34 Երբ Տէրն սպանում էր նրանց, նրանք փնտռում էին իրեն, դարձի էին գալիս եւ փութով դիմում էին Աստծուն:
34 Երբ կը սպաննէր զանոնք, զինք կը փնտռէին Ու ետ կը դառնային եւ առտու կանուխ ջերմեռանդութեամբ Աստուած կը փնտռէին։
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77:3477:34 Когда Он убивал их, они искали Его и обращались, и с раннего утра прибегали к Богу,
77:35 καὶ και and; even ἐμνήσθησαν μναομαι remember; mindful ὅτι οτι since; that ὁ ο the θεὸς θεος God βοηθὸς βοηθος helper αὐτῶν αυτος he; him ἐστιν ειμι be καὶ και and; even ὁ ο the θεὸς θεος God ὁ ο the ὕψιστος υψιστος highest; most high λυτρωτὴς λυτρωτης ransomer; redeemer αὐτῶν αυτος he; him ἐστιν ειμι be
77:35. et recordabantur quia Deus fortitudo eorum et Deus excelsus redemptor eorumAnd they remembered that God was their helper: and the most high God their redeemer.
34. When he slew them, then they inquired after him: and they returned and sought God early.
When he slew them, then they sought him: and they returned and enquired early after God:

77:34 Когда Он убивал их, они искали Его и обращались, и с раннего утра прибегали к Богу,
77:35
καὶ και and; even
ἐμνήσθησαν μναομαι remember; mindful
ὅτι οτι since; that
ο the
θεὸς θεος God
βοηθὸς βοηθος helper
αὐτῶν αυτος he; him
ἐστιν ειμι be
καὶ και and; even
ο the
θεὸς θεος God
ο the
ὕψιστος υψιστος highest; most high
λυτρωτὴς λυτρωτης ransomer; redeemer
αὐτῶν αυτος he; him
ἐστιν ειμι be
77:35. et recordabantur quia Deus fortitudo eorum et Deus excelsus redemptor eorum
And they remembered that God was their helper: and the most high God their redeemer.
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Adam Clarke: Commentary on the Bible - 1831
78:35: That God was their rock - They recollected in their affliction that Jehovah was their Creator, and their Father; the Rock, the Source, not only of their being, but of all their blessings; or, that he was their sole Protector.
And the high God their Redeemer - ואל עליון גאלם veel elyon goalam, "And the strong God the Most High, their kinsman." That one who possessed the right of redemption; the nearest akin to him who had forfeited his inheritance; so the word originally means, and hence it is often used for a redeemer. The Hebrew word גאל goel answers to the Greek σωτηρ, a savior; and is given to the Lord Jesus Christ, the strong God, the Most High, the Redeemer of a lost world. After this verse there is the following Masoretic note: חצי הספר chatsi hassepher, "The middle of the book." And thus the reader has arrived at the middle of the Psalter, a book for excellence unparalleled.
Albert Barnes: Notes on the Bible - 1834
78:35: And they remembered that God was their Rock - See Deu 32:4, Deu 32:15, Deu 32:31. Compare the notes at Psa 18:2. That is, they were brought to reflect that their only security and defense was God. They were made to feel that they could not rely on themselves, or on any human power, and that their only trust was in God.
And the high God their Redeemer - The God who is exalted over all; the true and living God. The truth was brought to their recollection that it was He who had delivered them from bondage in Egypt, and who had brought them out into freedom. On the word "Redeemer," see the notes at Isa 41:14. Compare Isa 43:14; Isa 44:6, Isa 44:24; Isa 47:4; Isa 59:20; Psa 25:22; Job 5:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:35: remembered: Psa 78:7, Psa 78:11, Psa 78:42, Psa 106:13, Psa 106:21
God was: Deu 32:4, Deu 32:15, Deu 32:30, Deu 32:31
the high: Ail elyon goalom, "the strong God, the Most High, their redeemer," or kinsman. that one who possessed the right of redemption; the nearest akin to him who had forfeited his inheritance, as the word originally means; and hence is used for a redeemer; and here denotes Him who redeemed them from Egyptian bondage.
their redeemer: Exo 6:6, Exo 15:13; Deu 7:8, Deu 15:15; Isa 41:14, Isa 44:6, Isa 48:17, Isa 63:8, Isa 63:9; Tit 2:14
John Gill
78:35 And they remembered that God was their Rock,.... Who had delivered them out of the hands of their enemies, had strengthened them against them, and supported and protected them, as well as supplied them with all good things, of whom they had been greatly unmindful; but affliction was a means of refreshing their memory; see Deut 32:15,
and the high God their Redeemer; who had redeemed them out of Egypt, out of the house of bondage, with a high hand and a mighty arm, and thereby showed himself to be the most high God: between this and the following verse the Masorah puts this note,
"half of the book,''
i.e. half of the book of Psalms ends here.
John Wesley
78:35 Redeemer - That God alone had preserved them in all their former exigencies, and that he only could help them.
77:3577:35: Յիշեցին զի Աստուած օգնական էր նոցա, Աստուած բարձրեալ փրկիչ էր նոցա։
35 Նրանք յիշեցին, որ Աստուած իրենց օգնականն էր, Բարձրեալն Աստուած փրկիչն էր իրենց:
35 Ու կը յիշէին թէ Աստուած իրենց Վէմն էր Եւ Բարձրեալն Աստուած իրենց փրկիչն էր
Յիշեցին զի Աստուած օգնական էր նոցա, Աստուած բարձրեալ փրկիչ էր նոցա:

77:35: Յիշեցին զի Աստուած օգնական էր նոցա, Աստուած բարձրեալ փրկիչ էր նոցա։
35 Նրանք յիշեցին, որ Աստուած իրենց օգնականն էր, Բարձրեալն Աստուած փրկիչն էր իրենց:
35 Ու կը յիշէին թէ Աստուած իրենց Վէմն էր Եւ Բարձրեալն Աստուած իրենց փրկիչն էր
zohrab-1805▾ eastern-1994▾ western am▾
77:3577:35 и вспоминали, что Бог их прибежище, и Бог Всевышний Избавитель их,
77:36 καὶ και and; even ἠπάτησαν απαταω delude; deceive αὐτὸν αυτος he; him ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him καὶ και and; even τῇ ο the γλώσσῃ γλωσσα tongue αὐτῶν αυτος he; him ἐψεύσαντο ψευδομαι lie αὐτῷ αυτος he; him
77:36. et lactaverunt eum in ore suo et lingua sua mentiti sunt eiAnd they loved him with their mouth: and with their tongue they lied unto him:
35. And they remembered that God was their rock, and the Most High God their redeemer.
And they remembered that God [was] their rock, and the high God their redeemer:

77:35 и вспоминали, что Бог их прибежище, и Бог Всевышний Избавитель их,
77:36
καὶ και and; even
ἠπάτησαν απαταω delude; deceive
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
καὶ και and; even
τῇ ο the
γλώσσῃ γλωσσα tongue
αὐτῶν αυτος he; him
ἐψεύσαντο ψευδομαι lie
αὐτῷ αυτος he; him
77:36. et lactaverunt eum in ore suo et lingua sua mentiti sunt ei
And they loved him with their mouth: and with their tongue they lied unto him:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36. "Льстили Ему устами своими и языком лгали пред Ним", означает не то, что молитва евреев пред Господом в моменты опасностей и бедствий была сознательно лицемерной, так как Господь, как Всеведущий, знал бы это и не принял бы ее, как оскорбление, а то, что моменты покаяния были непродолжительны, являлись кратковременной вспышкой, за которой, по миновании опасности, наступал снова период своеволия и забвения Бога.
Adam Clarke: Commentary on the Bible - 1831
78:36: Nevertheless they did flatter him with their mouth - What idea could such people have of God, whom they supposed they could thus deceive? They promised well, they called him their God, and their fathers' God; and told him how good, and kind, and merciful he had been to them. Thus, their mouth flattered him. And they said that, whatever the Lord their God commanded them to do, they would perform.
And they lied unto him - I think the Vulgate gives the true sense of the Hebrew: Dilexerunt eum in ore suo; et lingua sua mentiti Bunt ei, - "They loved him with their mouth; and they lied unto him with their tongue." "That is," says the old Psalter, "thai sayde thai lufed God, bot thai lighed, als thair dedes schewes; for thai do noght als thai hight; for when God ceses to make men rad; than cese thai to do wele."
Albert Barnes: Notes on the Bible - 1834
78:36: Nevertheless they did flatter him with their mouth - The word rendered "flatter" means properly "to open;" and hence, "to be open; to be ingenious or frank;" and then, to be easily persuaded, to be deluded, to be beguiled; and hence, also, in an active form, to persuade, to entice, to seduce, to beguile, to delude. The meaning here is, that they attempted to deceive by their professions, or that their professions were false and hollow. Those professions were the mere result of affliction. They were based on no principle; there was no true love or confidence at the foundation. Such professions or promises are often made in affliction. Under the pressure of heavy judgments, the loss of property, the loss of friends, or the failure of health, people become serious, and resolve to give attention to religion. It is rarely that such purposes are founded in sincerity, and that the conversions apparently resulting from them are true conversions. The Septuagint and the Latin Vulgate render the phrase here, "They loved with their mouth."
And they lied unto him with their tongues - They made promises which they did not keep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:36: Nevertheless: Psa 106:12, Psa 106:13; Deu 5:28, Deu 5:29; Isa 29:13; Eze 33:31; Hos 11:12
lied: Psa 18:44 *marg.
John Gill
78:36 Nevertheless, they did flatter him with their mouth,.... In prayer to him, they only drew nigh to him with their mouths, and honoured him with their lips; they showed much love to him and his ways and ordinances hereby; but their hearts were not with him, but after their lusts; they made fine speeches and fair promises, but their hearts and mouths did not agree; they spoke with a double heart, thinking and endeavouring to "deceive" the Lord, as the word (b) here used signifies; but he is not to be deceived, nor will he be mocked; the Targum is,
"they allured (or persuaded) him, with their mouth;''
they attempted to do so; the Syriac and Arabic versions are, "they loved him with their mouth"; professed great love and sincere affection to him, when they had none:
and they lied unto him with their tongues; to lie unto men is bad, but to God is worse; and it is a most vain and foolish thing, since there is not a word in the tongue of any but is known to him.
(b) "quamvis conarentur eum decipere", Junius & Tremellius; "attamen decipiebant eum", Cocceius.
John Wesley
78:36 Lied - They made but false protestations of their sincere resolutions of future obedience.
Robert Jamieson, A. R. Fausset and David Brown
78:36 lied . . . tongues--a feigned obedience (Ps 18:44).
77:3677:36: Սիրեցին զնա բերանօք իւրեանց, եւ լեզուօք իւրեանց ստեցին նմա.
36 Սիրեցին նրան իրենց բերաններով, բայց իրենց լեզուներով ստեցին նրան:
36 Սակայն իրենց բերնովը կը շողոքորթէին Ու իրենց լեզուովը սուտ կը խօսէին անոր։
[497]Սիրեցին զնա`` բերանօք իւրեանց, եւ լեզուօք իւրեանց ստեցին նմա:

77:36: Սիրեցին զնա բերանօք իւրեանց, եւ լեզուօք իւրեանց ստեցին նմա.
36 Սիրեցին նրան իրենց բերաններով, բայց իրենց լեզուներով ստեցին նրան:
36 Սակայն իրենց բերնովը կը շողոքորթէին Ու իրենց լեզուովը սուտ կը խօսէին անոր։
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77:3677:36 и льстили Ему устами своими и языком своим лгали пред Ним;
77:37 ἡ ο the δὲ δε though; while καρδία καρδια heart αὐτῶν αυτος he; him οὐκ ου not εὐθεῖα ευθυς straight; directly μετ᾿ μετα with; amid αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐπιστώθησαν πιστοω make faithful ἐν εν in τῇ ο the διαθήκῃ διαθηκη covenant αὐτοῦ αυτος he; him
77:37. cor autem eorum non erat firmum cum eo nec permanserunt in pacto eiusBut their heart was not right with him: nor were they counted faithful in his covenant.
36. But they flattered him with their mouth, and lied unto him with their tongue.
Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues:

77:36 и льстили Ему устами своими и языком своим лгали пред Ним;
77:37
ο the
δὲ δε though; while
καρδία καρδια heart
αὐτῶν αυτος he; him
οὐκ ου not
εὐθεῖα ευθυς straight; directly
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἐπιστώθησαν πιστοω make faithful
ἐν εν in
τῇ ο the
διαθήκῃ διαθηκη covenant
αὐτοῦ αυτος he; him
77:37. cor autem eorum non erat firmum cum eo nec permanserunt in pacto eius
But their heart was not right with him: nor were they counted faithful in his covenant.
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Adam Clarke: Commentary on the Bible - 1831
78:37: Their heart was not right - When the heart is wrong, the life is wrong; and because their heart was not right with God, therefore they were not faithful in his covenant.
Albert Barnes: Notes on the Bible - 1834
78:37: For their heart was not right with him - Luther renders this, "Not fast with him." The Hebrew word means "to fit, to prepare;" and the idea is, that the heart was not "adjusted" to such a profession, or did not "accord" with such a promise or pledge. It was a mere profession made by the lips, while the heart remained unaffected. See the notes at Psa 78:8.
Neither were they stedfast in his covenant - In maintaining his covenant, or in adhering to it. Compare Psa 25:14; Psa 44:17. See also Psa 78:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:37: their heart: Psa 119:80; Hos 7:14, Hos 7:16, Hos 10:2; Act 8:21
stedfast: Psa 78:8, Psa 44:17, Psa 44:18; Deu 31:20; Hos 8:1
Geneva 1599
78:37 For their (u) heart was not right with him, neither were they stedfast in his covenant.
(u) Whatever does not come from the pure fountain of the heart is hypocrisy.
John Gill
78:37 For their heart was not right with him,.... Neither prepared and ready to any good work, but reprobate thereunto; nor steady, fixed, and established, as a good man's heart is, trusting in the Lord; but wavering, fickle, and inconstant; nor true, faithful, and upright; but turning aside like a deceitful bow, as is afterwards said, Ps 78:57,
neither were they steadfast in his covenant; which was made with them at Sinai, though they promised to be obedient, and to do all the Lord said unto them; but this covenant they broke, though he were an husband to them; see Ex 24:7.
Robert Jamieson, A. R. Fausset and David Brown
78:37 heart . . . not right--or, "firm" (compare Ps 78:8; Ps 51:10).
77:3777:37: եւ սիրտք իւրեանց ո՛չ էին ուղիղ ընդ նմա, եւ ո՛չ հաւատացին ուխտի նորա[7189]։ [7189] Ոմանք.Եւ սիրտք նոցա ո՛չ էին։
37 Նրանց սրտերը շիտակ չէին նրա հանդէպ, եւ նրանք չհաւատացին նրա ուխտին:
37 Իրենց սիրտը ուղիղ չէր անոր առջեւ Ու հաւատարիմ չէին անոր ուխտին մէջ։
եւ սիրտք նոցա ոչ էին ուղիղ ընդ նմա, եւ ոչ հաւատացին ուխտի նորա:

77:37: եւ սիրտք իւրեանց ո՛չ էին ուղիղ ընդ նմա, եւ ո՛չ հաւատացին ուխտի նորա[7189]։
[7189] Ոմանք.Եւ սիրտք նոցա ո՛չ էին։
37 Նրանց սրտերը շիտակ չէին նրա հանդէպ, եւ նրանք չհաւատացին նրա ուխտին:
37 Իրենց սիրտը ուղիղ չէր անոր առջեւ Ու հաւատարիմ չէին անոր ուխտին մէջ։
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77:3777:37 сердце же их было неправо пред Ним, и они не были верны завету Его.
77:38 αὐτὸς αυτος he; him δέ δε though; while ἐστιν ειμι be οἰκτίρμων οικτιρμων compassionate καὶ και and; even ἱλάσεται ιλασκομαι appease ταῖς ο the ἁμαρτίαις αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even οὐ ου not διαφθερεῖ διαφθειρω deteriorate; ruin καὶ και and; even πληθυνεῖ πληθυνω multiply τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the θυμὸν θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even οὐχὶ ουχι not; not actually ἐκκαύσει εκκαιω burn out πᾶσαν πας all; every τὴν ο the ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him
77:38. ipse vero misericors propitiabitur iniquitati et non disperdet multumque avertit iram suam et non suscitavit totum furorem suumBut he is merciful, and will forgive their sins: and will not destroy them. And many a time did he turn away his anger: and did not kindle all his wrath.
37. For their heart was not right with him, neither were they faithful in his covenant.
For their heart was not right with him, neither were they stedfast in his covenant:

77:37 сердце же их было неправо пред Ним, и они не были верны завету Его.
77:38
αὐτὸς αυτος he; him
δέ δε though; while
ἐστιν ειμι be
οἰκτίρμων οικτιρμων compassionate
καὶ και and; even
ἱλάσεται ιλασκομαι appease
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
διαφθερεῖ διαφθειρω deteriorate; ruin
καὶ και and; even
πληθυνεῖ πληθυνω multiply
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
θυμὸν θυμος provocation; temper
αὐτοῦ αυτος he; him
καὶ και and; even
οὐχὶ ουχι not; not actually
ἐκκαύσει εκκαιω burn out
πᾶσαν πας all; every
τὴν ο the
ὀργὴν οργη passion; temperament
αὐτοῦ αυτος he; him
77:38. ipse vero misericors propitiabitur iniquitati et non disperdet multumque avertit iram suam et non suscitavit totum furorem suum
But he is merciful, and will forgive their sins: and will not destroy them. And many a time did he turn away his anger: and did not kindle all his wrath.
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Adam Clarke: Commentary on the Bible - 1831
78:38: But he, being full of compassion - Feeling for them as a father for his children.
Forgave their iniquity - יחפר yechapper, made an atonement for their iniquity.
And did not stir up all his wrath - Though they often grieved his Spirit, and rebelled against him, yet he seldom punished them; and when he did chastise them, it was as a tender and merciful Father. He did not stir up all his wrath - the punishment was much less than the iniquity deserved.
Albert Barnes: Notes on the Bible - 1834
78:38: But he, being full of compassion - literally, "But he, merciful," That is, he was ready to forgive them.
Forgave their iniquity - literally, Atoned for, expiated, covered over their iniquity. There is connected with the word the idea of expiation or atonement, as the ground of pardon.
And destroyed them not - Did not cut them off in their repeated acts of rebellion. He bore with them, and spared them.
Yea, many a time turned he his anger away - literally, He multiplied to turn his anger away. That is, he did it repeatedly. There were frequent occasions on their journey for doing this, and he did it.
And did not stir up all his wrath - literally, Did not excite, or arouse all his anger. His anger was stayed or mitigated, and they were suffered still to live.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:38: But he: Psa 106:43-45; Exo 34:6-9; Num 14:18-20, Num 16:44-48; Isa 44:21, Isa 44:22
many: Isa 48:9; Eze 20:8, Eze 20:9, Eze 20:13, Eze 20:14, Eze 20:17, Eze 20:21, Eze 20:22
did not: Kg2 21:20
Carl Friedrich Keil and Franz Delitzsch
78:38
The second part of the Psalm now begins. God, notwithstanding, in His compassion restrains His anger; but Israel's God-tempting conduct was continued, even after the journey through the desert, in Canaan, and the miracles of judgment amidst which the deliverance out of Egypt had been effected were forgotten. With והוּא in Ps 78:38
(Note: According to B. Kiddushin 30a, this Ps 78:38 is the middle one of the 5896 פסוקין, στίχοι, of the Psalter. According to B. Maccoth 22b, Ps 78:38, and previously Deut 28:58-59; Deut 29:8 [9], were recited when the forty strokes of the lash save one, which according to 2Cor 11:24 Paul received five times, were being counted out to the culprit.)
begins an adversative clause, which is of universal import as far as ישׁהית, and then becomes historical. Ps 78:38 expands what lies in רחוּם: He expiates iniquity and, by letting mercy instead of right take its course, arrests the destruction of the sinner. With והרבּה (Ges. ֗֗142, 2) this universal truth is supported out of the history of Israel. As this history shows, He has many a time called back His anger, i.e., checked it in its course, and not stirred up all His blowing anger (cf. Is 42:13), i.e., His anger in all its fulness and intensity. We see that Ps 78:38 refers to His conduct towards Israel, then Ps 78:39 follows with the ground of the determination, and that in the form of an inference drawn from such conduct towards Israel. He moderated His anger against Israel, and consequently took human frailty and perishableness into consideration. The fact that man is flesh (which not merely affirms his physical fragility, but also his moral weakness, Gen 6:3, cf. Gen 8:21), and that, after a short life, he falls a prey to death, determines God to be long-suffering and kind; it was in fact sensuous desire and loathing by which Israel was beguiled time after time. The exclamation "how oft!" Ps 78:40, calls attention to the praiseworthiness of this undeserved forbearance.
But with Ps 78:41 the record of sins begins anew. There is nothing by which any reference of this Ps 78:41 to the last example of insubordination recorded in the Pentateuch, Num 35:1-9 (Hitzig), is indicated. The poet comes back one more to the provocations of God by the Israel of the wilderness in order to expose the impious ingratitude which revealed itself in this conduct. התוה is the causative of תּוה = Syriac tewā', תּהא, to repent, to be grieved, lxx παρώξυναν. The miracles of the tie of redemption are now brought before the mind in detail, ad exaggerandum crimen tentationis Deu cum summa ingratitudine conjunctum (Venema). The time of redemption is called יום, as in Gen 2:4 the hexahemeron. שׂים אות (synon. עשׂה, נתן) is used as in Ex 10:2. We have already met with מנּי־צר in Ps 44:11. The first of the plagues of Egypt (Ex 7:14-25), the turning of the waters into blood, forms the beginning in Ps 78:44. From this the poet takes a leap over to the fourth plague, the ערב (lxx κυνόμυια), a grievous and destructive species of fly (Ex 8:20-32), and combines with it the frogs, the second plague (Ex 8:1-15). צפרדּע is the lesser Egyptian frog, Rana Mosaica, which is even now called Arab. ḍfd‛, ḍofda. Next in Ps 78:46 he comes to the eighth plague, the locusts, חסיל (a more select name of the migratory locusts than ארבּה), Ex 10:1-20; the third plague, the gnats and midges, כּנּים, is left unmentioned in addition to the fourth, which is of a similar kind. For the chastisement by means of destructive living things is now closed, and in Ps 78:47 follows the smiting with hail, the seventh plague, Ex 9:13-35. חנמל (with pausal , not ā, cf. in Ezek 8:2 the similarly formed החשׁמלה) in the signification hoar-frost (πάχνη, lxx, Vulgate, Saadia, and Abulwald), or locusts (Targum כּזוּבא = חגב), or ants (J. D. Michaelis), does not harmonize with the history; also the hoar-frost is called כּפוּר, the ant נּמלה (collective in Arabic neml). Although only conjecturing from the context, we understand it, with Parchon and Kimchi, of hailstones or hail. With thick lumpy pieces of ice He smote down vines and sycamore-trees (Fayum was called in ancient Egyptian "the district of the sycamore"). הרג proceeds from the Biblical conception that the plant has a life of its own. The description of this plague is continued in Ps 78:48. Two MSS present לדּבר instead of לבּרד; but even supposing that רשׁפים might signify the fever-burnings of the pestilence (vid., on Hab 3:5), the mention of the pestilence follows in Ps 78:50, and the devastation which, according to Ex 9:19-22, the hail caused among the cattle of the Egyptians is in its right place here. Moreover it is expressly said in Ex 9:24 that there was conglomerate fire among the hail; רשׁפים are therefore flaming, blazing lightnings.
Geneva 1599
78:38 But he, [being] full of compassion, (x) forgave [their] iniquity, and destroyed [them] not: yea, many a time turned he his anger away, and did not stir up all his wrath.
(x) Because he would always have some remnant of a Church to praise his Name in earth, he did not permit their sins to overcome his mercy.
John Gill
78:38 But he, being full of compassion,.... Or merciful; having bowels of mercy, as a tender mother to the son of her womb; a word from the same root as this signifies the womb: the mercies of God are tender and abundant; there is a multitude of them; he is rich and plenteous in mercy, and so ready to forgive; hence it follows,
forgave their iniquity; forgiveness of sin flows from the tender mercy of God; it is according to the multitude of his mercies, and the riches of his grace; yet is through the blood and attoning sacrifice of his Son; and the word (c) that is here used signifies to expiate or atone; God never intended to pardon sinners, but through the propitiation of his Son, whom he set forth in his purpose, and sent forth in the fulness of time to be the propitiatory sacrifice for sin; he forgave the sins of Old Testament saints with a view to that; and it is for Christ's sake he forgives any; for without shedding of blood there is no remission; though perhaps, since these persons were impenitent, unbelievers and hypocrites, no more may be meant here by the forgiveness of their sins than averting a threatened judgment, or a removing of one, and putting a stop to the further execution of it, which is sometimes meant by forgiving sin; see Num 14:19, 3Kings 8:30 which sense the following words incline to:
and destroyed them not; though they deserved it, and he was able to do it, he did not destroy them immediately and at once, nor all of them, at least not their seed and posterity, who were preserved and brought into the land of Canaan:
yea, many a time turned he his anger away; he does not retain it for ever, or always carry on a resentment, or the appearance of it; though he causes grief, he has and shows compassion; he is said to turn away his anger from his own people when he forgives their sins, and comforts their souls, Ps 85:2, so when he causes the effects of his displeasure to cease, or stays a plague, or stops a judgment, by means of any of his servants; see Num 25:8,
and did not stir up all his wrath; which their sins deserved, and was laid up among his treasures: the wrath of a temporal king is as the roaring of a lion, Prov 19:12 much more that of the King of kings; and the allusion here seems to be to the arousing of some fierce creature; the wrath of God is intolerable, and, even when it is kindled but a little, it cannot be endured; and much less should it be all stirred up; but here in wrath he remembered mercy.
(c) "propitiabitur", Montanus; "propitiatus est", Pagninus, Museulus; "propitius fuit", Tigurine version; "expiabat", Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.
77:3877:38: Այլ նա՛ ինքն գթա՛ծ էր, քաւէր զմեղս նոցա՝ եւ ո՛չ ապականէր։ Յաճախէր դարձուցանել զբարկութիւն, եւ ո՛չ բորբոքէր զամենայն սրտմտութիւն իւր[7190]։ [7190] Ոմանք.Զբարկութիւն իւր, եւ ո՛չ բորբոքեաց զամենայն։
38 Բայց ինքը գթասիրտ էր, քաւութիւն էր տալիս նրանց մեղքերին ու չէր կործանում նրանց: Յաճախ զսպում էր իր բարկութիւնը եւ չէր թափում իր ողջ զայրոյթը:
38 Բայց ան ողորմած ըլլալով՝ անոնց անօրէնութեան կը ներէր Ու չէր կորսնցներ զանոնք։Շատ անգամ կը զսպէր իր բարկութիւնը Ու չէր բորբոքեցներ իր բոլոր սրտմտութիւնը
Այլ նա ինքն գթած էր, քաւէր զմեղս նոցա եւ ոչ ապականէր. յաճախէր դարձուցանել զբարկութիւն, եւ ոչ բորբոքէր զամենայն սրտմտութիւն իւր:

77:38: Այլ նա՛ ինքն գթա՛ծ էր, քաւէր զմեղս նոցա՝ եւ ո՛չ ապականէր։ Յաճախէր դարձուցանել զբարկութիւն, եւ ո՛չ բորբոքէր զամենայն սրտմտութիւն իւր[7190]։
[7190] Ոմանք.Զբարկութիւն իւր, եւ ո՛չ բորբոքեաց զամենայն։
38 Բայց ինքը գթասիրտ էր, քաւութիւն էր տալիս նրանց մեղքերին ու չէր կործանում նրանց: Յաճախ զսպում էր իր բարկութիւնը եւ չէր թափում իր ողջ զայրոյթը:
38 Բայց ան ողորմած ըլլալով՝ անոնց անօրէնութեան կը ներէր Ու չէր կորսնցներ զանոնք։Շատ անգամ կը զսպէր իր բարկութիւնը Ու չէր բորբոքեցներ իր բոլոր սրտմտութիւնը
zohrab-1805▾ eastern-1994▾ western am▾
77:3877:38 Но Он, Милостивый, прощал грех и не истреблял их, многократно отвращал гнев Свой и не возбуждал всей ярости Своей:
77:39 καὶ και and; even ἐμνήσθη μναομαι remember; mindful ὅτι οτι since; that σάρξ σαρξ flesh εἰσιν ειμι be πνεῦμα πνευμα spirit; wind πορευόμενον πορευομαι travel; go καὶ και and; even οὐκ ου not ἐπιστρέφον επιστρεφω turn around; return
77:39. sed recordatus est quia caro essent spiritus vadens et non revertensAnd he remembered that they are flesh: a wind that goeth and returneth not.
38. But he, being full of compassion, forgave iniquity, and destroyed not: yea, many a time turned he his anger away, and did not stir up all his wrath.
But he, [being] full of compassion, forgave [their] iniquity, and destroyed [them] not: yea, many a time turned he his anger away, and did not stir up all his wrath:

77:38 Но Он, Милостивый, прощал грех и не истреблял их, многократно отвращал гнев Свой и не возбуждал всей ярости Своей:
77:39
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
ὅτι οτι since; that
σάρξ σαρξ flesh
εἰσιν ειμι be
πνεῦμα πνευμα spirit; wind
πορευόμενον πορευομαι travel; go
καὶ και and; even
οὐκ ου not
ἐπιστρέφον επιστρεφω turn around; return
77:39. sed recordatus est quia caro essent spiritus vadens et non revertens
And he remembered that they are flesh: a wind that goeth and returneth not.
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Adam Clarke: Commentary on the Bible - 1831
78:39: He remembered that they were but flesh - Weak mortals. He took their feeble perishing state always into consideration, and knew how much they needed the whole of their state of probation; and therefore he bore with them to the uttermost. How merciful is God!
A wind that passeth away, and cometh not again - I believe this to be a bad translation and may be productive of error; as if when a man dies his being were ended, and death were an eternal sleep. The original is, רוח הולך ולא ישוב ruach holech velo yashub: and the translation should be, "The spirit goeth away, and it doth not return." The present life is the state of probation; when therefore the flesh - the body, fails, the spirit goeth away into the eternal world, and returneth not hither again. Now God, being full of compassion, spared them, that their salvation might be accomplished before they went into that state where there is no change; where the pure are pure still, and the defiled are defiled still. All the Versions are right; but the polyglot translator of the Syriac, rocho, has falsely put ventus, wind, instead of spiritus, soul or spirit. The Arabic takes away all ambiguity: "He remembered that they were flesh; and a spirit which, when it departs, does not again return." The human being is composed of flesh and spirit, or body and soul; these are easily separated, and, when separated, the body turns to dust, and the spirit returns no more to animate it in a state of probation. Homer has a saying very like that of the psalmist: -
Ανδρος δε ψυχη παλιν ελθειν ουτε ληἱστη,
Ουθ' ἑλετη, επει αρ κεν αμειψεται ἑρκος οδοντων.
IL. ix., ver., 408.
"But the soul of man returns no more;
nor can it be acquired nor caught after it has
passed over the barrier of the teeth."
Pope has scarcely given the passage its genuine meaning: -
"But from our lips the vital spirit fled
Returns no more to wake the silent dead."
And the Ossian-like version of Macpherson is but little better: "But the life of man returns no more; nor acquired nor regained is the soul which once takes its flight on the wind." What has the wind to do with the ἑρκος οδοντων of the Greek poet?
Several similar sayings may be found among the Greek poets; but they all suppose the materiality of the soul.
Albert Barnes: Notes on the Bible - 1834
78:39: For he remembered that they were but flesh - That they were human; that they were weak; that they were prone to err; that they were liable to fall into temptation. In his dealings with them he took into view their fallen nature; their training; their temptations; their trials; their weaknesses; and he judged them accordingly. Compare Psa 103:14. So it was with the Saviour in his treatment of his disciples, "The spirit indeed is willing, but the flesh is weak," Mat 26:41. God will judge people as they are; he will not in his judgments forget that they are people, and that they are weak and feeble. People often judge their fellow-men with much more harshness, with much less allowance for their infirmities and weaknesses, than God shows in his dealings with mankind. And yet such are the very people who are most ready to blame God for his judgments. If God acted on the principle and in the manner according to which they act, they could hope for no mercy at his hand. It is well for them that there is not one like themselves on the throne of the universe.
A wind that passeth away, and cometh not again - Which blows by us, and is gone foRev_er. What a striking description is this of man! How true of an individual! How true of a generation! How true of the race at large! God remembers this when he thinks of people, and he deals with them accordingly. He is not harsh and severe, but kind and compassionate. To man, a being so feeble - to the human race, so frail - to the generations of that race, so transitory, so soon passing off the stage of life - he is ever willing to show compassion. He does not make use of his great power to crush them; he prefers to manifest his mercy in saving them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:39: For he: Psa 103:14-16; Gen 6:3; Joh 3:6
a wind: Or, as the Hebrew rooach holaich welo yashoov may be rendered, "the spirit goeth away and returneth not again." To this purpose the Arabic, "He remembered that they were flesh; and a spirit which when it departs, returneth not again." The human being is composed of flesh and spirit, or body and soul: these are easily separated, and when separated, the body turns to dust, and the spirit returns no more to animate the body in a state of probation. Job 7:7, Job 7:16; Jam 4:14
John Gill
78:39 For he remembered that they were but flesh,.... Or "children of flesh", as the Targum; poor, frail, weak, mortal creatures, unable to bear the weight of his displeasure, the stroke of his hand, and the lighting down of his arm, with the indignation of his wrath; that they must be crushed before him, and would sink, and fail, and die; see Ps 103:14, or that they were naturally sinful and corrupt, prone to evil, easily drawn into sin; it was what their depraved natures inclined unto; they were impotent to that which is good, and unable to withstand temptations to evil; all which was taken notice of and considered by the Lord in his condescending goodness, and therefore he dealt gently with them; see Gen 6:3,
a wind that passeth away, and cometh not again; such is the life of man; it may be fitly compared to the wind, which moves swiftly, and, passing on, loses its strength and subsides; so the life of man is quickly gone, his days move swiftly on, he dies, and returns not again to his former state, to a mortal life; and though the spirit returns to the body again, yet not till the resurrection; and then not of itself, but by the power of God; see Job 7:7.
Robert Jamieson, A. R. Fausset and David Brown
78:39 a wind . . . again--literally, "a breath," thin air (compare Ps 103:16; Jas 4:14).
77:3977:39: Յիշեաց թէ մարմին են նոքա. հոգի որ ելանէ՝ եւ ո՛չ եւս դառնայ[7191]։ [7191] Ոմանք.Նոքա. եւ ոգի որ ելանէ եւ այլ ո՛չ դառնայ։
39 Յիշում էր, որ նրանք մարմին են՝ շունչ, որ, դուրս ելնելով, այլեւս ետ չի դառնում:
39 Վասն զի կը յիշէր թէ անոնք մարմին են, Հովի մը պէս, որ կ’երթայ ու ետ չի դառնար։
Յիշեաց թէ մարմին են նոքա. հոգի որ ելանէ` եւ ոչ եւս դառնայ:

77:39: Յիշեաց թէ մարմին են նոքա. հոգի որ ելանէ՝ եւ ո՛չ եւս դառնայ[7191]։
[7191] Ոմանք.Նոքա. եւ ոգի որ ելանէ եւ այլ ո՛չ դառնայ։
39 Յիշում էր, որ նրանք մարմին են՝ շունչ, որ, դուրս ելնելով, այլեւս ետ չի դառնում:
39 Վասն զի կը յիշէր թէ անոնք մարմին են, Հովի մը պէս, որ կ’երթայ ու ետ չի դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
77:3977:39 Он помнил, что они плоть, дыхание, которое уходит и не возвращается.
77:40 ποσάκις ποσακις how often? παρεπίκραναν παραπικραινω exasperate αὐτὸν αυτος he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness παρώργισαν παροργιζω enrage; provoke αὐτὸν αυτος he; him ἐν εν in γῇ γη earth; land ἀνύδρῳ ανυδρος waterless
77:40. quotiens provocaverunt eum in deserto adflixerunt eum in solitudineHow often did they provoke him in the desert: and move him to wrath in the place without water?
39. And he remembered that they were but flesh; a wind that passeth away, and cometh not again.
For he remembered that they [were but] flesh; a wind that passeth away, and cometh not again:

77:39 Он помнил, что они плоть, дыхание, которое уходит и не возвращается.
77:40
ποσάκις ποσακις how often?
παρεπίκραναν παραπικραινω exasperate
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
παρώργισαν παροργιζω enrage; provoke
αὐτὸν αυτος he; him
ἐν εν in
γῇ γη earth; land
ἀνύδρῳ ανυδρος waterless
77:40. quotiens provocaverunt eum in deserto adflixerunt eum in solitudine
How often did they provoke him in the desert: and move him to wrath in the place without water?
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Albert Barnes: Notes on the Bible - 1834
78:40: How oft did they provoke him in the wilderness - Margin, Or, rebel against him. The Hebrew word may have the signification in the margin. The idea is, that they were perverse and rebellious; that they excited his displeasure, and gave occasion for his anger. See Psa 78:17.
And grieve him in the desert - The word here rendered grieve means
(1) to work, to fashion;
(2) to suffer pain, to travail, to be afflicted; and then,
(3) to cause one to suffer pain, or to afflict.
The meaning here is that the conduct of the Hebrews was such as was suited to cause pain - as the conduct of a disobedient and rebellious child is.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:40: How oft: Psa 78:17, Psa 95:8-10, Psa 106:14-33; Num 14:11; Deu 9:21, Deu 9:22
provoke him: or, rebel against him
grieve: Isa 7:13, Isa 63:10; Eph 4:30; Heb 3:15-17
John Gill
78:40 How oft did they provoke him in the wilderness,.... Where they were not only at his mercy, having nothing to help themselves with, but had many singular mercies bestowed upon them; and yet were continually committing such sins against God as provoked the eyes of his glory; ten times they tempted him, the Lord says, Num 14:22, therefore that dispensation is called the provocation and day of temptation; for it was a series of rebellion and sin, Ps 95:8,
and grieve him in the desert; which signifies the same as before, and is spoken after the manner of men, Gen 6:6 and like a tender parent grieved at the disobedience of his child, and that he is obliged to take the rod and chastise it. The prophet Isaiah says, they "vexed" or "grieved his Holy Spirit", Is 63:10, the same word is there used as here; compare with it Eph 4:30.
Robert Jamieson, A. R. Fausset and David Brown
78:40 There were ten temptations (Num 14:22).
77:4077:40: Քանիցս անգամ դառնացուցին զնա յանապատի, բարկացուցին զԲարձրեալն յանջրդի։
40 Քանի՜-քանի՜ անգամ դառնացրին նրան անապատում, բարկացրին Բարձրեալին անջրդի վայրում,
40 Քանի՜ անգամ զանիկա սրդողցուցին անապատին մէջ Ու բարկացուցին զանիկա անջուր տեղին մէջ
Քանի՛ցս անգամ դառնացուցին զնա յանապատի, բարկացուցին զԲարձրեալն յանջրդի:

77:40: Քանիցս անգամ դառնացուցին զնա յանապատի, բարկացուցին զԲարձրեալն յանջրդի։
40 Քանի՜-քանի՜ անգամ դառնացրին նրան անապատում, բարկացրին Բարձրեալին անջրդի վայրում,
40 Քանի՜ անգամ զանիկա սրդողցուցին անապատին մէջ Ու բարկացուցին զանիկա անջուր տեղին մէջ
zohrab-1805▾ eastern-1994▾ western am▾
77:4077:40 Сколько раз они раздражали Его в пустыне и прогневляли Его в {стране} необитаемой!
77:41 καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return καὶ και and; even ἐπείρασαν πειραζω try; test τὸν ο the θεὸν θεος God καὶ και and; even τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel παρώξυναν παροξυνω goad; irritate
77:41. et conversi sunt et temptaverunt Deum et Sanctum Israhel concitaveruntAnd they turned back and tempted God: and grieved the holy one of Israel.
40. How oft did they rebel against him in the wilderness, and grieve him in the desert!
How oft did they provoke him in the wilderness, [and] grieve him in the desert:

77:40 Сколько раз они раздражали Его в пустыне и прогневляли Его в {стране} необитаемой!
77:41
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
καὶ και and; even
ἐπείρασαν πειραζω try; test
τὸν ο the
θεὸν θεος God
καὶ και and; even
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
παρώξυναν παροξυνω goad; irritate
77:41. et conversi sunt et temptaverunt Deum et Sanctum Israhel concitaverunt
And they turned back and tempted God: and grieved the holy one of Israel.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies
40 How oft did they provoke him in the wilderness, and grieve him in the desert! 41 Yea, they turned back and tempted God, and limited the Holy One of Israel. 42 They remembered not his hand, nor the day when he delivered them from the enemy. 43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan: 44 And had turned their rivers into blood; and their floods, that they could not drink. 45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. 46 He gave also their increase unto the caterpillar, and their labour unto the locust. 47 He destroyed their vines with hail, and their sycamore trees with frost. 48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts. 49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. 50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51 And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham: 52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. 54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56 Yet they tempted and provoked the most high God, and kept not his testimonies: 57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59 When God heard this, he was wroth, and greatly abhorred Israel: 60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61 And delivered his strength into captivity, and his glory into the enemy's hand. 62 He gave his people over also unto the sword; and was wroth with his inheritance. 63 The fire consumed their young men; and their maidens were not given to marriage. 64 Their priests fell by the sword; and their widows made no lamentation. 65 Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. 66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach. 67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But chose the tribe of Judah, the mount Zion which he loved. 69 And he built his sanctuary like high palaces, like the earth which he hath established for ever. 70 He chose David also his servant, and took him from the sheepfolds: 71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. 72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,
I. The sins of Israel in the wilderness again reflected on, because written for our admonition (v. 40, 41): How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, v. 17. God kept an account how often they provoked him, though they did not. Num. xiv. 22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa. i. 2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (v. 42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.
II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, v. 12, &c.
1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (v. 43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.
(1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, v. 44. [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, v. 45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, v. 46. They are called God's great army, Joel ii. 25. [4.] The hail, which destroyed their trees, especially their vines, the weakest of trees (v. 47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (v. 48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exod. iv. 23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, v. 49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom. ii. 8, 9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job xxvii. 22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (v. 51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa. xliii. 4.
(2.) By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, v. 52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exod. xiv. 10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, v. 63. It was a lane to them, but a grave to their persecutors.
2. It is carried down as far as their settlement in Canaan (v. 54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Ps.lxxvi. 1, 2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Ps. xliv. 3. He made them to ride on the high places of the earth, Isa. lviii. 14; Deut. xxxii. 13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.
III. The sins of Israel after they were settled in Canaan, v. 56-58. The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deut. xxxii. 16, 21.
IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amos iii. 2. Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them (v. 59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, v. 60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (v. 61): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story 1 Sam. iv. 11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines. (2.) He suffers the armies of Israel to be routed by the Philistines (v. 62, 63): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa. xiii. 12, I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa. iv. 1; iii. 25. Yet this was not the worst: (3.) Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, v. 64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, 1 Sam. iv. 19, &c.
V. God's return, in mercy, to them, and his gracious appearances for them after this. We read not of their repentance and return to God, but God was grieved for the miseries of Israel (Judg. x. 16) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, Deut. xxxii. 27. And therefore then the Lord awaked as one out of sleep (v. 65), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.
1. He plagued the Philistines who held the ark in captivity, v. 66. He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (1 Sam. vi. 5), to remain in perpetuam rei memoriam--as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.
2. He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, v. 67. The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer. vii. 12. But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom. xi. 12. When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah (v. 68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved (v. 68), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, v. 69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was, (1.) A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built its, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Ps. cxxvii. 1, which is a psalm for Solomon. (2.) A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure (Ps. lxxxix. 36, 37) and against which the gates of hell shall not prevail.
3. He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, v. 70. Concerning David observe here, (1.) The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa. xl. 11. (2.) The greatness of his advancement. God preferred him to feed Jacob his people, v. 71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God. (3.) The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (v. 72): So he fed them; he ruled them and taught them, guided and protected them, [1.] Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view. [2.] Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa. xi. 3, 4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.
Adam Clarke: Commentary on the Bible - 1831
78:41: Limited the Holy One of Israel - The Chaldee translates, "And the Holy One of Israel they signed with a sign." The Hebrew word התוו hithvu is supposed to come from the root תוה tavah, which signifies to mark; and hence the letter ת tau, which in the ancient Hebrew character had the form of a cross X, had its name probably because it was used as a mark. Mr. Bate observes that in hithpael it signifies to challenge or accuse; as one who gives his quark or pledge upon a trial, and causes his adversary to do the same. Here it most obviously means an insult offered to God.
Albert Barnes: Notes on the Bible - 1834
78:41: Yea, they turned back, and tempted God - They turned away from his service; they were disposed to return to Egypt, and to place themselves in the condition in which they were before they were delivered from bondage.
And limited the Holy One of Israel - The idea is, that they set a limit to the power of God; they fancied or alleged - (and this is a thing often done practically even by the professed people of God) - that there was a boundary in respect to power which he could not pass, or that there were things to be done which he had not the ability to perform. The original word - תוה tâ vâ h - occurs but three times in the Scriptures; in Sa1 21:13, where it is rendered scrabbled (in the margin, made marks); in Eze 9:4, where it is rendered set, that is, set a mark (margin, mark); and in the place before us. It is rendered here by the Septuagint and the Latin Vulgate, to provoke to anger. DeWette translates it troubled. Professor Alexander, "On the Holy One of Israel (they) set a mark." The idea in the word would seem to be that of making a mark for any purpose; and then it means to delineate; to scrawl; or to set a mark for a limit or boundary. Thus it might be applied to God - as if, in estimating his character or his power, they set limits or bounds to it, as one does in marking out a farm or a house-lot in a city or town. There was a limit, in their estimation, to the power of God, beyond which he could not act; or, in other words, his power was defined and bounded, so that beyond a certain point he could not aid them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:41: Yea: Num 14:4, Num 14:22; Deu 6:16; Act 7:39; Heb 3:8-11; Pe2 2:21, Pe2 2:22
limited: Psa 78:19, Psa 78:20; Mar 5:35, Mar 5:36
Geneva 1599
78:41 Yea, they (y) turned back and tempted God, and (z) limited the Holy One of Israel.
(y) That is, they often tempted him.
(z) As they all do who measure the power of God by their capacity.
John Gill
78:41 Yea, they turned back, and tempted God,.... They talked of going back to Egypt, and of choosing a captain to lead them back thither, Num 14:3, and they turned back from the Lord, and from his good ways, and chose their own ways, and followed after idols; or the sense is, they again tempted God, not only at Meribah, but elsewhere; they tempted him again and again, even ten times, as before observed:
and limited the Holy One of Israel; or "signed" (d) him; signed him with a sign, so the Targum; they tempted him by asking a sign of him, as Jarchi interprets it; insisting that a miracle be wrought, by which it might be known whether the Lord was among them or not, Ex 17:7, with which compare Mt 16:1, or they set bounds, so Kimchi; to his power and goodness, saying, this he could do, and the other he could not; see Ps 78:19, and so men limit the Lord when they fix on a blessing they would have, even that, and not another; and the measure of it, to what degree it should be bestowed on them, as well as set the time when they would have it; whereas the blessing itself, and the degree of it, and the time of giving it, should be all left with the Lord; who knows which and what of it is most convenient for us, and when is the best time to bestow it on us.
(d) "signaverunt", Pagninus.
Robert Jamieson, A. R. Fausset and David Brown
78:41 limited--as in Ps 78:19-20. Though some prefer "grieved" or "provoked." The retreat from Kadesh (Deut 1:19-23) is meant, whether--
turned--be for turning back, or to denote repetition of offense.
77:4177:41: Դարձան եւ փորձեցին զԱստուած, եւ զՍուրբն Իսրայէլի զայրացուցին։
41 վերադարձան փորձեցին Աստծուն, եւ Իսրայէլի սրբին զայրացրին:
41 Եւ կրկին ու կրկին Աստուած փորձեցին Ու Իսրայէլի Սուրբը նեղացուցին։
Դարձան եւ փորձեցին զԱստուած, եւ զՍուրբն Իսրայելի զայրացուցին:

77:41: Դարձան եւ փորձեցին զԱստուած, եւ զՍուրբն Իսրայէլի զայրացուցին։
41 վերադարձան փորձեցին Աստծուն, եւ Իսրայէլի սրբին զայրացրին:
41 Եւ կրկին ու կրկին Աստուած փորձեցին Ու Իսրայէլի Սուրբը նեղացուցին։
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77:4177:41 и снова искушали Бога и оскорбляли Святаго Израилева,
77:42 οὐκ ου not ἐμνήσθησαν μναομαι remember; mindful τῆς ο the χειρὸς χειρ hand αὐτοῦ αυτος he; him ἡμέρας ημερα day ἧς ος who; what ἐλυτρώσατο λυτροω ransom αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand θλίβοντος θλιβω pressure; press against
77:42. non sunt recordati manus eius diei qua redemit eos a tribulanteThey remembered not his hand, in the day that he redeemed them from the hand of him that afflicted them:
41. And they turned again and tempted God, and provoked the Holy One of Israel.
Yea, they turned back and tempted God, and limited the Holy One of Israel:

77:41 и снова искушали Бога и оскорбляли Святаго Израилева,
77:42
οὐκ ου not
ἐμνήσθησαν μναομαι remember; mindful
τῆς ο the
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
ἡμέρας ημερα day
ἧς ος who; what
ἐλυτρώσατο λυτροω ransom
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
θλίβοντος θλιβω pressure; press against
77:42. non sunt recordati manus eius diei qua redemit eos a tribulante
They remembered not his hand, in the day that he redeemed them from the hand of him that afflicted them:
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Albert Barnes: Notes on the Bible - 1834
78:42: They remembered not his hand - His gracious interpositions; the manifestations of his power. They forgot that power had been exercised which showed that he was omnipotent - that there was no limit to his ability to aid them.
Nor the day when he delivered them from the enemy - The time when he rescued them. The power then manifested was sufficient to defend and deliver them in any new dangers that could befall them. The margin is, from affliction. The Hebrew will admit of either interpretation. The sense is not materially changed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:42: remembered: Psa 78:11, Psa 78:21, Psa 78:22, Psa 136:10-15; Exo 13:9; Isa 11:11; Jer 32:21
the day: Psa 106:7-10; Exo 14:12, Exo 14:30, Exo 14:31
the enemy: or, affliction
Geneva 1599
78:42 They (a) remembered not his hand, [nor] the day when he delivered them from the enemy.
(a) The forgetfulness of God's benefits is the root of rebellion and all vice.
John Gill
78:42 They remembered not his hand,.... Which brought them out of Egypt, and dashed their enemies in pieces, and which had been so often opened to supply their wants in the wilderness; the Targum renders it, the miracles of his hand:
nor the day when he delivered them from the enemy; Pharaoh king of Egypt; that very memorable day in which they were delivered out of his hands, that selfsame day which had been fixed, by promise and prophecy many hundreds of years before, in which the hosts of the Lord went out of Egypt, Ex 12:41, times when as well as places where deliverances and salvation have been wrought should not be forgotten; and forgetfulness of the goodness of God in times past is often the cause and occasion of sinning against him, which, by a remembrance of his kind appearances, might be prevented.
John Wesley
78:42 Hand - The glorious works of his hand. Enemy - That remarkable day, in which God delivered them from their greatest enemy, Pharaoh.
77:4277:42: Ո՛չ յիշեցին զձեռն նորա յաւուր յորում փրկեաց զնոսա ՚ի ձեռաց նեղչաց նոցա։
42 Չյիշեցին նրա ձեռքը, ձեռք, որ մի օր փրկեց նրանց իրենց նեղողներից:
42 Չյիշեցին անոր ձեռքը Ու այն օրը երբ զիրենք թշնամիէն փրկեց
Ոչ յիշեցին զձեռն նորա յաւուր յորում փրկեաց զնոսա ի ձեռաց նեղչաց նոցա:

77:42: Ո՛չ յիշեցին զձեռն նորա յաւուր յորում փրկեաց զնոսա ՚ի ձեռաց նեղչաց նոցա։
42 Չյիշեցին նրա ձեռքը, ձեռք, որ մի օր փրկեց նրանց իրենց նեղողներից:
42 Չյիշեցին անոր ձեռքը Ու այն օրը երբ զիրենք թշնամիէն փրկեց
zohrab-1805▾ eastern-1994▾ western am▾
77:4277:42 не помнили рук{и} Его, дня, когда Он избавил их от угнетения,
77:43 ὡς ως.1 as; how ἔθετο τιθημι put; make ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos τὰ ο the σημεῖα σημειον sign αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the τέρατα τερας omen αὐτοῦ αυτος he; him ἐν εν in πεδίῳ πεδιον Tanis
77:43. qui fecit in Aegypto signa sua et ostenta sua in regione TaneosHow he wrought his signs in Egypt, and his wonders in the field of Tanis.
42. They remembered not his hand, nor the day when he redeemed them from the adversary.
They remembered not his hand, [nor] the day when he delivered them from the enemy:

77:42 не помнили рук{и} Его, дня, когда Он избавил их от угнетения,
77:43
ὡς ως.1 as; how
ἔθετο τιθημι put; make
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
τὰ ο the
σημεῖα σημειον sign
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
τέρατα τερας omen
αὐτοῦ αυτος he; him
ἐν εν in
πεδίῳ πεδιον Tanis
77:43. qui fecit in Aegypto signa sua et ostenta sua in regione Taneos
How he wrought his signs in Egypt, and his wonders in the field of Tanis.
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Albert Barnes: Notes on the Bible - 1834
78:43: How he had wrought his signs in Egypt - Margin, set. The Hebrew word means to set or place. The word signs here refers to miracles as signs or indications of God's power and favor. The things which he did were of such a nature as to show that he was almighty, and at the same time to assure them of his disposition to protect them.
And his wonders in the field of Zoan - The wonderful things which he did; the things suited to excite amazement, or astonishment. On the word Zoan, see the notes at Psa 78:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:43: How: Psa 105:27-38, Psa 135:9; Exo 3:19, Exo 3:20; Deu 4:34, Deu 6:22; Neh 9:10
wrought: Heb. set
wonders: Psa 78:12
John Gill
78:43 How he had wrought his signs in Egypt,.... The plagues which he brought upon the Egyptians, for refusing to let Israel go:
and his wonders in the field of Zoan, or in the country of Zoan, that is, Tanis, as the Targum renders it; so the Septuagint and Vulgate Latin versions; see Ps 78:12, an enumeration of these signs and wonders follows; but not of all, nor in the order in which they were: only seven are mentioned, with which compare the seven vials or last plagues, Rev_ 6:1.
Robert Jamieson, A. R. Fausset and David Brown
78:43 wrought--set or held forth.
77:4377:43: Որպէս արար զնշանս եւ զարուեստս իւր յերկրին Եգիպտացւոց, եւ ՚ի դաշտին Տայանու։
43 Չյիշեցին, թէ նա ինչպէս սքանչելիքներ ու զարմանահրաշ գործներ արեց եգիպտացիների երկրում եւ Տայանի դաշտում:
43 Եւ թէ ի՛նչպէս իր նշանները ըրաւ Եգիպտոսի մէջ Ու իր հրաշքները Տայանիսի դաշտին մէջ։
Որպէս արար զնշանս եւ զարուեստս իւր յերկրին Եգիպտացւոց եւ ի դաշտին Տայանու:

77:43: Որպէս արար զնշանս եւ զարուեստս իւր յերկրին Եգիպտացւոց, եւ ՚ի դաշտին Տայանու։
43 Չյիշեցին, թէ նա ինչպէս սքանչելիքներ ու զարմանահրաշ գործներ արեց եգիպտացիների երկրում եւ Տայանի դաշտում:
43 Եւ թէ ի՛նչպէս իր նշանները ըրաւ Եգիպտոսի մէջ Ու իր հրաշքները Տայանիսի դաշտին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
77:4377:43 когда сотворил в Египте знамения Свои и чудеса Свои на поле Цоан;
77:44 καὶ και and; even μετέστρεψεν μεταστρεφω reverse εἰς εις into; for αἷμα αιμα blood; bloodstreams τοὺς ο the ποταμοὺς ποταμος river αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ὀμβρήματα ομβρημα he; him ὅπως οπως that way; how μὴ μη not πίωσιν πινω drink
77:44. qui convertit in sanguine fluvios eorum et rivos eorum ut non biberentAnd he turned their rivers into blood, and their showers that they might not drink.
43. How he set his signs in Egypt, and his wonders in the field of Zoan;
How he had wrought his signs in Egypt, and his wonders in the field of Zoan:

77:43 когда сотворил в Египте знамения Свои и чудеса Свои на поле Цоан;
77:44
καὶ και and; even
μετέστρεψεν μεταστρεφω reverse
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
τοὺς ο the
ποταμοὺς ποταμος river
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ὀμβρήματα ομβρημα he; him
ὅπως οπως that way; how
μὴ μη not
πίωσιν πινω drink
77:44. qui convertit in sanguine fluvios eorum et rivos eorum ut non biberent
And he turned their rivers into blood, and their showers that they might not drink.
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Adam Clarke: Commentary on the Bible - 1831
78:44: Turned their rivers into blood - See on Exo 7:20 (note).
Albert Barnes: Notes on the Bible - 1834
78:44: And had turned their rivers into blood - Exo 7:20. There was properly but one river in Egypt - the Nile. But there were several branches of that river at the mouth; and there were numerous artificial streams or canals cut from the river, to anyone of which the word river might be also given. Compare the notes at Isa 11:15.
And their floods ... - Their streams; the canals and branches of the Nile, where they usually obtained a supply of water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:44: Psa 105:29; Exo 7:17-21; Rev 16:3-6; The miracles mentioned in this and the four subsequent verses, evidently shew the power of God over the elements of nature, which at that time were the objects of Egyptian worship.
John Gill
78:44 And had turned their rivers into blood,.... The river Nile and its seven streams; this was the first of the plagues of Egypt, Ex 7:20, and was a just retaliation for drowning the infants of the Israelites in their river, Ex 1:22, a like plague will be inflicted on spiritual Egypt, and with equal justice; see Rev_ 11:8,
and their floods, that they could not drink; the rivulets that flowed from the Nile, and every spring or confluence of water; or rather by these rivers and floods are meant the canals and ditches, which, as Jarchi (e) observes, were made by the hands of men, from the banks of the river Nile, to water their fields with.
(e) Comment. on Exod. vii. 19. so Kimchi in Sepher Shorash. rad.
77:4477:44: Դարձոյց յարիւն զգետս նոցա, եւ զանձրեւս նոցա զի մի՛ արբցեն։
44 Նրանց գետերն ու անձրեւներն արիւն դարձրեց, որ չխմեն:
44 Արիւնի դարձուց անոնց գետերը Եւ անոնց առուները, որ չկրնան խմել։
Դարձոյց յարիւն զգետս նոցա, եւ զանձրեւս նոցա զի մի՛ արբցեն:

77:44: Դարձոյց յարիւն զգետս նոցա, եւ զանձրեւս նոցա զի մի՛ արբցեն։
44 Նրանց գետերն ու անձրեւներն արիւն դարձրեց, որ չխմեն:
44 Արիւնի դարձուց անոնց գետերը Եւ անոնց առուները, որ չկրնան խմել։
zohrab-1805▾ eastern-1994▾ western am▾
77:4477:44 и превратил реки их и потоки их в кровь, чтобы они не могли пить;
77:45 ἐξαπέστειλεν εξαποστελλω send forth εἰς εις into; for αὐτοὺς αυτος he; him κυνόμυιαν κυνομυια and; even κατέφαγεν κατεσθιω consume; eat up αὐτούς αυτος he; him καὶ και and; even βάτραχον βατραχος frog καὶ και and; even διέφθειρεν διαφθειρω deteriorate; ruin αὐτούς αυτος he; him
77:45. qui inmisit eis genus omne muscarum ut comederent eos et ranas ut disperderent eosHe sent amongst them divers sorts of flies, which devoured them: and frogs which destroyed them.
44. And turned their rivers into blood, and their streams, that they could not drink.
And had turned their rivers into blood; and their floods, that they could not drink:

77:44 и превратил реки их и потоки их в кровь, чтобы они не могли пить;
77:45
ἐξαπέστειλεν εξαποστελλω send forth
εἰς εις into; for
αὐτοὺς αυτος he; him
κυνόμυιαν κυνομυια and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτούς αυτος he; him
καὶ και and; even
βάτραχον βατραχος frog
καὶ και and; even
διέφθειρεν διαφθειρω deteriorate; ruin
αὐτούς αυτος he; him
77:45. qui inmisit eis genus omne muscarum ut comederent eos et ranas ut disperderent eos
He sent amongst them divers sorts of flies, which devoured them: and frogs which destroyed them.
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Adam Clarke: Commentary on the Bible - 1831
78:45: He sent - flies - and frogs - See on Exo 8:6 (note), and Exo 8:24 (note).
Albert Barnes: Notes on the Bible - 1834
78:45: He sent divers sorts of flies ... - The account of this plague is found in Exo 8:24. The word there used is simply "swarm," without indicating what the swarm was composed of. The rabbis explain the word as denoting a mixture, or a conflux of noxious insects, as if the word were derived from ערב ‛ â rab - "to mix." The Septuagint renders it κυνόμνια kunomnia - "dog-fly" - which Philo describes as so named from its impudence. The common explanation of the word now is that it denotes a species of fly - the gad-fly - exceedingly troublesome to man and beast, and that it derives its name - ערב ‛ â rô b - from the verb ערב ‛ â rab, in one of its significations to suck, and hence, the allusion to sucking the blood of animals. The word occurs only in the following places, Exo 8:21-22, Exo 8:24, Exo 8:29, Exo 8:31, where it is rendered swarm, or swarms, and Psa 105:31, where (as here) it is rendered divers sorts of flies.
And frogs which destroyed them - Exo 8:6. The order in which the plagues occurred is not preserved in the account in the psalm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:45: sent: Psa 105:31; Exo 8:21-24
frogs: Psa 105:30; Exo 8:2-15; Rev 16:3
Geneva 1599
78:45 He sent (b) divers sorts of flies among them, which devoured them; and frogs, which destroyed them.
(b) This word signifies a confused mixture of flies and venomous worms. Some take it for all sorts of serpents: some for all wild beasts.
John Gill
78:45 He sent divers sorts of flies among them,.... This was the fourth plague; see Ex 8:24, the word signifies a "mixture" (f), and the Targum renders it
"a mixture of wild beasts;''
so Josephus (g) understood this plague of various sorts of beasts of different forms, and such as had never been seen before. Aben Ezra, on Ex 8:24 interprets it of evil beasts mixed together, as lions, wolves, bears, and leopards; and Jarchi, on the same place, of serpents and scorpions: the Syriac and Arabic versions here, following the Septuagint, render the word "dog flies"; so called because they were, as Pliny (h) says, very troublesome to dogs, and so might give the Egyptians greater uneasiness, because they worshipped dogs. God can make use of very mean and contemptible instruments, the least of insects, to plague and distress the most powerful enemies of his people;
which devoured them; corrupted their land, Ex 8:24, perhaps produced a pestilence, which destroyed many of the inhabitants, or consumed the vegetables of the land; as but a few years ago (e), in New England, a sort of insects came out of little holes in the ground, in the form of maggots, and turned to flies, which for the space of two hundred miles poisoned and destroyed all the trees in the country (i):
and frogs, which destroyed them; with their stench; see Ex 8:5, with this plague compare Rev_ 16:13, this was the second plague.
(e) This was written about 1750. Editor. (f) "mixtionem", Montanus; "miscellam", Vatablus; "a mixed swarm", Ainsworth. (g) Antiqu. l. 2. c. 14. sect. 3. (h) Nat. Hist. l. 11. c. 34. (i) See Philosoph. Transact. vol. 2. p. 766. See also p. 781.
John Wesley
78:45 Flies - These flies were doubtless extraordinary in their nature, and hurtful qualities. And the like is to be thought concerning the frogs.
Robert Jamieson, A. R. Fausset and David Brown
78:45 The dog-fly or the mosquito.
77:4577:45: Առաքեաց ՚ի նոսա շանաճանճ եւ եկե՛ր զնոսա, եւ գորտիւ ապականեաց զնոսա։
45 Նրանց վրայ շնաճանճեր ուղարկեց, որոնք յօշոտեցին նրանց, եւ գորտերով նրանց ապականեց:
45 Շանաճանճեր ղրկեց անոնց վրայ, որոնք կերան զանոնք։Գորտեր՝ որոնք ապականեցին զանոնք։
Առաքեաց ի նոսա շանաճանճ եւ եկեր զնոսա, եւ գորտիւ ապականեաց զնոսա:

77:45: Առաքեաց ՚ի նոսա շանաճանճ եւ եկե՛ր զնոսա, եւ գորտիւ ապականեաց զնոսա։
45 Նրանց վրայ շնաճանճեր ուղարկեց, որոնք յօշոտեցին նրանց, եւ գորտերով նրանց ապականեց:
45 Շանաճանճեր ղրկեց անոնց վրայ, որոնք կերան զանոնք։Գորտեր՝ որոնք ապականեցին զանոնք։
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77:4577:45 послал на них насекомых, чтобы жалили их, и жаб, чтобы губили их;
77:46 καὶ και and; even ἔδωκεν διδωμι give; deposit τῇ ο the ἐρυσίβῃ ερυσιβη the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the πόνους πονος pain αὐτῶν αυτος he; him τῇ ο the ἀκρίδι ακρις locust; grasshopper
77:46. qui dedit brucho germen eorum et laborem eorum lucustaeAnd he gave up their fruits to the blast, and their labours to the locust.
45. He sent among them swarms of flies, which devoured them; and frogs, which destroyed them.
He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them:

77:45 послал на них насекомых, чтобы жалили их, и жаб, чтобы губили их;
77:46
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τῇ ο the
ἐρυσίβῃ ερυσιβη the
καρπὸν καρπος.1 fruit
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
πόνους πονος pain
αὐτῶν αυτος he; him
τῇ ο the
ἀκρίδι ακρις locust; grasshopper
77:46. qui dedit brucho germen eorum et laborem eorum lucustae
And he gave up their fruits to the blast, and their labours to the locust.
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Adam Clarke: Commentary on the Bible - 1831
78:46: The caterpillar and - the locust - See on Exo 10:13 (note).
Albert Barnes: Notes on the Bible - 1834
78:46: He gave also their increase unto the caterpillar - The increase or the produce of their fields. Exo 10:12-14. The word חסיל châ sı̂ yl - is supposed to denote a species of locust rather than the caterpillar. It literally means the devourer. In our version, however, it is uniformly rendered caterpillar as here; Kg1 8:37; Ch2 6:28; Isa 33:4; Joe 1:4; Joe 2:25. It occurs nowhere else.
And their labor unto the locust - The fruit of their labor; the harvests in their fields.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:46: gave also: Psa 105:34, Psa 105:35; Exo 10:12-15; Joe 1:4-7, Joe 2:25; Amo 7:1, Amo 7:2; Rev 9:2-11
the caterpillar: Chosal, from chasal, to consume, eat up, is rendered βρουξοϚ or βρουχος by the LXX, in Ch2 6:28, and Aquila here, and also the Vulgate in Chron. and Isa 33:4 and Jerome here, bruchus, the chaffer, which every one knows to be a great devourer of the leaves of trees. The Syriac in Joe 1:4; Joe 2:25, renders it tzartzooro, which Michaelis, from the Arabic tzartzar, a cricket, interprets the mole-cricket, which in its grub state is also very destructive to corn, grass, and other vegetables, by cankering the roots on which it feeds.
Geneva 1599
78:46 He (c) gave also their increase unto the caterpiller, and their labour unto the locust.
(c) He does not repeat here all the miracles that God did in Egypt, but certain which might be sufficient to convince the people of malice and ingratitude.
John Gill
78:46 He gave also their increase unto the caterpillar,.... A kind of locust, and the same with the locust in the next clause; for we read but of the locust only in Ex 10:13.
and their labour unto the locust; which devoured the increase of the field, all green grass and trees, all sorts of corn, wheat, barley and rye, and the increase of vineyards, and all fruit trees, on which much labour had been used to manure and cultivate; see Rev_ 9:3 this was the eighth plague.
John Wesley
78:46 Labour - The herbs which were come up by their care and labour.
Robert Jamieson, A. R. Fausset and David Brown
78:46 caterpillar--the Hebrew name, from its voracity, and that of--
locust--from its multitude.
77:4677:46: Ետ ժանգոյ զպտուղ նոցա, եւ զվաստակս նոցա մարախոյ[7192]։ [7192] Ոմանք.Ետ ժանկոյ զպտուղս։
46 Նրանց բերքը որդնոտութեան մատնեց, եւ նրանց վաստակը բաժին դարձրեց մարախի:
46 Ու անոնց բերքը գրուիճին տուաւ Եւ անոնց վաստակը՝ մարախին
Ետ ժանգոյ զպտուղ նոցա, եւ զվաստակս նոցա մարախոյ:

77:46: Ետ ժանգոյ զպտուղ նոցա, եւ զվաստակս նոցա մարախոյ[7192]։
[7192] Ոմանք.Ետ ժանկոյ զպտուղս։
46 Նրանց բերքը որդնոտութեան մատնեց, եւ նրանց վաստակը բաժին դարձրեց մարախի:
46 Ու անոնց բերքը գրուիճին տուաւ Եւ անոնց վաստակը՝ մարախին
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77:4677:46 земные произрастения их отдал гусенице и труд их саранче;
77:47 ἀπέκτεινεν αποκτεινω kill ἐν εν in χαλάζῃ χαλαζα.1 hail τὴν ο the ἄμπελον αμπελος vine αὐτῶν αυτος he; him καὶ και and; even τὰς ο the συκαμίνους συκαμινος mulberry tree αὐτῶν αυτος he; him ἐν εν in τῇ ο the πάχνῃ παχνη hoar-frost; rime
77:47. qui occidit in grandine vineas eorum et sycomoros eorum in frigoreAnd he destroyed their vineyards with hail, and their mulberry trees with hoarfrost.
46. He gave also their increase unto the caterpiller, and their labour unto the locust.
He gave also their increase unto the caterpiller, and their labour unto the locust:

77:46 земные произрастения их отдал гусенице и труд их саранче;
77:47
ἀπέκτεινεν αποκτεινω kill
ἐν εν in
χαλάζῃ χαλαζα.1 hail
τὴν ο the
ἄμπελον αμπελος vine
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
συκαμίνους συκαμινος mulberry tree
αὐτῶν αυτος he; him
ἐν εν in
τῇ ο the
πάχνῃ παχνη hoar-frost; rime
77:47. qui occidit in grandine vineas eorum et sycomoros eorum in frigore
And he destroyed their vineyards with hail, and their mulberry trees with hoarfrost.
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Adam Clarke: Commentary on the Bible - 1831
78:47: He destroyed their vines with hail - Though the vine was never plentiful in Egypt, yet they have some; and the wine made in that country is among the most delicious. The leaf of the vine is often used by the Egyptians of the present day for wrapping up their mince-meat, which they lay leaf upon leaf, season it after their fashion, and so cook it, making it a most exquisite sort of food, according to Mr. Maillet.
And their sycamore-trees - This tree was very useful to the ancient Egyptians, as all their coffins are made of this wood; and to the modern, as their barques are made of it. Besides, it produces a kind of fig, on which the common people in general live; and Mr. Norden observes that "they think themselves well regaled when they have a piece of bread, a couple of sycamore figs, and a pitcher of water from the Nile." The loss therefore of their vines and sycamore-trees must have been very distressing to the Egyptians.
Albert Barnes: Notes on the Bible - 1834
78:47: He destroyed their vines with hail - Margin, killed. See Exo 9:22-26. In the account in Exodus the hail is said to have smitten man and beast, the herb, and the tree of the field. In the psalm only one thing is mentioned, perhaps denoting the ruin by what would be particularly felt in Palestine, where the culture of the grape was so common and so important.
And their sycamore trees with frost - The sycamore is mentioned particularly as giving poetic beauty to the passage. Of the sycamore tree, Dr. Thomson remarks ("land and the Book," vol. i. p. 25), "It is a tender tree, flourishes immensely in sandy plains and warm vales, but cannot bear the hard, cold mountain. A sharp frost will kill them; and this agrees with the fact that they were killed by it in Egypt. Among the wonders performed in the field of Zoan, David says, 'He destroyed their vines with hail, and their sycamores with frost.' Certainly, a frost keen enough to kill the sycamore would be one of the greatest 'wonders' that could happen at the present day in this same field of Zoan." The word rendered "frost" - חנמל chă nâ mâ l - occurs nowhere else. It is parallel with the word hail in the other member of the sentence, and denotes something that would be destructive to trees. The Septuagint, the Vulgate, and the Arabic render it frost. Gesenius renders it ants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:47: destroyed: or, killed
with hail: Psa 105:32, Psa 105:33; exo 9:18-34
sycamore: From the value of the sycamore in furnishing wood for various uses, from the grateful shade which its wide spreading branches afforded, and on account of the fruit, which Mr. Maillet says the Egyptians hold in the highest estimation, we may conceive somewhat of the loss they sustained when "their vines were destroyed with hail; and their sycamore trees with frost." See note on Ch1 27:28.
frost: or, great hailstones
John Gill
78:47 He destroyed their vines with hail,.... Or "killed" (k) them; for there is a vegetative life in plants: this was the seventh plague of Egypt, attended with thunder and lightning, and was very terrible to Pharaoh, Ex 9:23, with this compare Rev_ 16:21,
and their sycamore trees with frost: sycamore trees, according to Kimchi, were a sort of wild figs, and these with the vines are only mentioned; though the plague of hail destroyed all sorts of trees; because there were many of these in Egypt, and are put for all others; and who also observes, that the word rendered "frost", which is only used in this place, signifies a kind of hail; and so Aben Ezra interprets it of great hailstones which beat off the fruit of the sycamore trees: but R. Saadiah Gaon explains it by the Arabic word "Al-sakia", which signifies a strong frost which breaks the buds of trees, and dries up their moisture. Jarchi will have it to be, according to the Midrash, a kind of locust, which comes and sits and cuts off the green of the trees and grass, and eats it. Aben Ezra makes mention of this sense, but rejects it.
(k) "occidit", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator; "interfecit", Gejerus.
John Wesley
78:47 Sycamore - trees - Under these and the vines, all other trees are comprehended. This hail and frost destroyed the fruit of the trees, and sometimes the trees themselves.
Robert Jamieson, A. R. Fausset and David Brown
78:47 The additional effects of the storm here mentioned (compare Ex 9:23-34) are consistent with Moses' account.
77:4777:47: Հա՛ր կարկտիւ զայգիս նոցա, եւ զթզենիս նոցա եղեմամբ[7193]։ [7193] Ոմանք.Եհար կարկտիւ։
47 Նրանց այգիները կարկտահար արեց, եւ նրանց թզենիները ծածկեց եղեամով:
47 Անոնց որթատունկերը կարկուտով փճացուց Ու անոնց ժանտաթզենիները՝ խոշոր կարկուտով
Եհար կարկտիւ զայգիս նոցա, եւ զթզենիս նոցա [498]եղեմամբ:

77:47: Հա՛ր կարկտիւ զայգիս նոցա, եւ զթզենիս նոցա եղեմամբ[7193]։
[7193] Ոմանք.Եհար կարկտիւ։
47 Նրանց այգիները կարկտահար արեց, եւ նրանց թզենիները ծածկեց եղեամով:
47 Անոնց որթատունկերը կարկուտով փճացուց Ու անոնց ժանտաթզենիները՝ խոշոր կարկուտով
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77:4777:47 виноград их побил градом и сикоморы их льдом;
77:48 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over εἰς εις into; for χάλαζαν χαλαζα.1 hail τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him καὶ και and; even τὴν ο the ὕπαρξιν υπαρξις belonging αὐτῶν αυτος he; him τῷ ο the πυρί πυρ fire
77:48. qui tradidit grandini pascua eorum et iumenta eorum volucribusAnd he gave up their cattle to the hail, and their stock to the fire.
47. He destroyed their vines with hail, and their sycomore trees with frost.
He destroyed their vines with hail, and their sycomore trees with frost:

77:47 виноград их побил градом и сикоморы их льдом;
77:48
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
εἰς εις into; for
χάλαζαν χαλαζα.1 hail
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
ὕπαρξιν υπαρξις belonging
αὐτῶν αυτος he; him
τῷ ο the
πυρί πυρ fire
77:48. qui tradidit grandini pascua eorum et iumenta eorum volucribus
And he gave up their cattle to the hail, and their stock to the fire.
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Adam Clarke: Commentary on the Bible - 1831
78:48: He gave up their cattle - See on Exo 9:23 (note).
Albert Barnes: Notes on the Bible - 1834
78:48: He gave up their cattle also to the hail - Margin, he shut up. Exo 9:22-25.
And their flocks to hot thunderbolts - Margin, lightnings. The original word means flame; then, lightning. There is no allusion in the word to the idea of a bolt, or shaft, accompanying the lightning or the thunder, by which destruction is produced. The destruction is caused by the lightning, and not by the thunder, and it is hardly necessary to say that there is no shaft or bolt that accompanies it. Probably this notion was formerly entertained, and found its way into the common language used. The same idea is retained by us in the word thunderbolt. But this idea is not in the original; nor is there any foundation for it in fact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:48: gave up: Heb. shut up
hot thunderbolts: or, lightnings, Exo 9:28
John Gill
78:48 He gave up their cattle also to the hail,.... For the hail fell upon man and beast, as well as upon herbs and trees, Ex 9:22,
and their flocks to hot thunderbolts: which were killed by them: this is to be understood of the fire that was mingled with the hail, and ran upon the ground, and destroyed their flocks, Ex 9:23. Jarchi, out of the Midrash, interprets the words of fowls which devoured the sheep killed by the hail.
Robert Jamieson, A. R. Fausset and David Brown
78:48 gave . . . cattle--literally, "shut up" (compare Ps 31:8).
77:4877:48: Մատնեաց ՚ի կարկուտ զանասունս նոցա, զստացուածս նոցա հրով դատեցաւ[7194]։ [7194] Ոմանք.Եւ զստացուածս։
48 Նրանց անասուններին կարկտահար արեց, եւ նրանց ունեցուածքը հրոյ ճարակ դարձրեց:
48 Եւ անոնց անասունները կարկուտին մատնեց Ու անոնց հօտերը կայծակին։
Մատնեաց ի կարկուտ զանասունս նոցա, եւ զստացուածս նոցա հրով դատեցաւ:

77:48: Մատնեաց ՚ի կարկուտ զանասունս նոցա, զստացուածս նոցա հրով դատեցաւ[7194]։
[7194] Ոմանք.Եւ զստացուածս։
48 Նրանց անասուններին կարկտահար արեց, եւ նրանց ունեցուածքը հրոյ ճարակ դարձրեց:
48 Եւ անոնց անասունները կարկուտին մատնեց Ու անոնց հօտերը կայծակին։
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77:4877:48 скот их предал граду и стада их молниям;
77:49 ἐξαπέστειλεν εξαποστελλω send forth εἰς εις into; for αὐτοὺς αυτος he; him ὀργὴν οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him θυμὸν θυμος provocation; temper καὶ και and; even ὀργὴν οργη passion; temperament καὶ και and; even θλῖψιν θλιψις pressure ἀποστολὴν αποστολη mission δι᾿ δια through; because of ἀγγέλων αγγελος messenger πονηρῶν πονηρος harmful; malignant
77:49. qui misit in eos iram furoris sui indignationem et comminationem et angustiam inmissionem angelorum malorumAnd he sent upon them the wrath of his indignation: indignation and wrath and trouble, which he sent by evil angels.
48. He gave over their cattle also to the hail, and their flocks to hot thunderbolts.
He gave up their cattle also to the hail, and their flocks to hot thunderbolts:

77:48 скот их предал граду и стада их молниям;
77:49
ἐξαπέστειλεν εξαποστελλω send forth
εἰς εις into; for
αὐτοὺς αυτος he; him
ὀργὴν οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
θυμὸν θυμος provocation; temper
καὶ και and; even
ὀργὴν οργη passion; temperament
καὶ και and; even
θλῖψιν θλιψις pressure
ἀποστολὴν αποστολη mission
δι᾿ δια through; because of
ἀγγέλων αγγελος messenger
πονηρῶν πονηρος harmful; malignant
77:49. qui misit in eos iram furoris sui indignationem et comminationem et angustiam inmissionem angelorum malorum
And he sent upon them the wrath of his indignation: indignation and wrath and trouble, which he sent by evil angels.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49. "Посольство злых ангелов" - не по природе злых, а исполнителей грозной воли Бога над греховными людьми.
Adam Clarke: Commentary on the Bible - 1831
78:49: By sending evil angels - This is the first mention we have of evil angels. There is no mention of them in the account we have of the plagues of Egypt in the Book of Exodus, and what they were we cannot tell: but by what the psalmist says here of their operations, they were the sorest plague that God had sent; they were marks or the fierceness of his anger, wrath, indignation, and trouble. Some think the destroying angel that slew all the first-born is what is here intended; but this is distinctly mentioned in Psa 78:61. An angel or messenger may be either animate or inanimate; a disembodied spirit or human being; any thing or being that is an instrument sent of God for the punishment or support of mankind.
Albert Barnes: Notes on the Bible - 1834
78:49: He cast upon them the fierceness of his anger ... - This verse is designed to describe the last, and the most dreadful of the plagues that came upon the Egyptians, the slaying of their first-born; and hence, there is such an accumulation of expressions: anger - fierce anger - wrath - indignation - trouble. All these expressions are designed to be emphatic; all these things were combined when the first-born were slain. There was no form of affliction that could surpass this; and in this trial all the expressions of the divine displeasure seemed to be exhausted. It was meant that this should be the last of the plagues; it was meant that the nation should be humbled, and should be made willing that the people of Israel should go.
By sending evil angels among them - There is reference here undoubtedly to the slaying of the first-born in Egypt. Exo 11:4-5; Exo 12:29-30. This work is ascribed to the agency of a destroyer (Exo 12:23; compare Heb 11:28), and the allusion seems to be to a destroying angel, or to an angel employed and commissioned to accomplish such a work. Compare Sa2 24:16; Kg2 19:35. The idea here is not that the angel himself was evil or wicked, but that he was the messenger of evil or calamity; he was the instrument by which these afflictions were brought upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:49: cast: Psa 11:6; Job 20:23; Isa 42:25; Lam 4:11; Zep 3:8; Rom 2:8, Rom 2:9
by sending: Kg1 22:21, Kg1 22:22; Job 1:12, Job 2:6, Job 2:7
Carl Friedrich Keil and Franz Delitzsch
78:49
When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Ps 78:49-51 brings the fifth Egyptian plague, the pestilence (Ex 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Ex 11:1, together. Ps 78:49 sounds like Job 20:23 (cf. below Ps 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Prov 6:24, cf. 1Kings 28:7; Num 5:18, Num 5:24; 3Kings 10:15; Jer 24:2, and the Arabic msjdu 'l-jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. ֗287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Ex 12:13, Ex 12:23; Heb 11:28. In Ps 78:50 the anger is conceived of as a stream of fire, in Ps 78:50 death as an executioner, and in 50c the pestilence as a foe. ראשׁית אונים (Gen 49:3; Deut 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Ps 105 and Ps 111:1-10 according to Gen 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chmi, Kme (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jer 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Ex 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Is 11:9; Is 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deut 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Is 48:10; Ezek 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Josh 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Ps 105:11) as a portion measured out as an inheritance. It is only in Ps 78:56 (and not so early as Ps 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Ps 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jer 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Ps 78:58 is like Deut 32:16, Deut 32:21. שׁמע refers to their prayer to the Ba(a4lim (Judg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deut 3:26). Ps 78:59 is purposely worded exactly like Ps 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.
Geneva 1599
78:49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending (d) evil angels [among them].
(d) So called either for the effect, that is, of punishing the wicked: or else because they were wicked spirits, whom God permitted to vex men.
John Gill
78:49 He cast upon them the fierceness of his anger,.... This with the following words,
wrath, and indignation, and trouble, are thought by some to intend the other plagues, which are not particularly mentioned; or rather they express the manner in which they were all inflicted, in great wrath and hot displeasure for their sins and iniquities, and which particularly were shown
by sending evil angels among them; not evil in themselves, but because they were the instruments God made use of to bring evil things upon the Egyptians, as good angels often are; though some think that demons, devils, or wicked spirits, were sent among them at that time; the darkness was over all the land, and frightened them; in the Apocrypha:
"3 For while they supposed to lie hid in their secret sins, they were scattered under a dark veil of forgetfulness, being horribly astonished, and troubled with strange apparitions. 4 For neither might the corner that held them keep them from fear: but noises as of waters falling down sounded about them, and sad visions appeared unto them with heavy countenances.'' (Wisdom 17)
According to Arama, the three last plagues are meant: the words may be rendered "messengers of evil things" (l), as they are by some, and be understood of Moses and Aaron, who were sent time after time with messages of evil things to Pharaoh, in which were expressed his wrath and fury against them.
(l) "numcios malorum", Junius & Tremellius, Piscator.
John Wesley
78:49 Evil angels - Whom God employed in producing these plagues.
Robert Jamieson, A. R. Fausset and David Brown
78:49 evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.
77:4977:49: Առաքեաց ՚ի նոսա զսրտմտութիւն բարկութեան իւրոյ, զսրտմտութիւն բարկութիւն եւ զնեղութիւն։ Առաքեաց ՚ի նոսա տանջանս ՚ի ձեռն հրեշտակի չարի[7195], [7195] Յօրինակին պակասէր.Բարկութեան իւրոյ, զսրտմտութիւն բարկութիւն եւ զնեղութիւն։
49 Նրանց դէմ ուղղեց իր սաստիկ բարկութիւնը՝ բարկութիւնը, զայրոյթն ու նեղուածութիւնը, չար հրեշտակի ձեռքով տանջանքներ ուղարկեց նրանց վրայ:
49 Անոնց վրայ ղրկեց սաստիկ բարկութիւն, Սրտմտութիւն ու բարկութիւն ու նեղութիւն։Չար* հրեշտակները ղրկելով
Առաքեաց ի նոսա զսրտմտութիւն բարկութեան իւրոյ, զսրտմտութիւն, զբարկութիւն եւ զնեղութիւն. առաքեաց ի նոսա տանջանս ի ձեռն հրեշտակի չարի:

77:49: Առաքեաց ՚ի նոսա զսրտմտութիւն բարկութեան իւրոյ, զսրտմտութիւն բարկութիւն եւ զնեղութիւն։ Առաքեաց ՚ի նոսա տանջանս ՚ի ձեռն հրեշտակի չարի[7195],
[7195] Յօրինակին պակասէր.Բարկութեան իւրոյ, զսրտմտութիւն բարկութիւն եւ զնեղութիւն։
49 Նրանց դէմ ուղղեց իր սաստիկ բարկութիւնը՝ բարկութիւնը, զայրոյթն ու նեղուածութիւնը, չար հրեշտակի ձեռքով տանջանքներ ուղարկեց նրանց վրայ:
49 Անոնց վրայ ղրկեց սաստիկ բարկութիւն, Սրտմտութիւն ու բարկութիւն ու նեղութիւն։Չար* հրեշտակները ղրկելով
zohrab-1805▾ eastern-1994▾ western am▾
77:4977:49 послал на них пламень гнева Своего, и негодование, и ярость и бедствие, посольство злых ангелов;
77:50 ὡδοποίησεν οδοποιεω the ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him οὐκ ου not ἐφείσατο φειδομαι spare; refrain ἀπὸ απο from; away θανάτου θανατος death τῶν ο the ψυχῶν ψυχη soul αὐτῶν αυτος he; him καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him εἰς εις into; for θάνατον θανατος death συνέκλεισεν συγκλειω confine; catch
77:50. munivit semitam furori suo non pepercit morti animae eorum et animantia eorum pesti tradiditHe made a way for a path to his anger: he spared not their souls from death, and their cattle he shut up in death.
49. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, a band of angels of evil.
He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels:

77:49 послал на них пламень гнева Своего, и негодование, и ярость и бедствие, посольство злых ангелов;
77:50
ὡδοποίησεν οδοποιεω the
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
οὐκ ου not
ἐφείσατο φειδομαι spare; refrain
ἀπὸ απο from; away
θανάτου θανατος death
τῶν ο the
ψυχῶν ψυχη soul
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
εἰς εις into; for
θάνατον θανατος death
συνέκλεισεν συγκλειω confine; catch
77:50. munivit semitam furori suo non pepercit morti animae eorum et animantia eorum pesti tradidit
He made a way for a path to his anger: he spared not their souls from death, and their cattle he shut up in death.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:50: He made a way to his anger - Margin, he weighed a path. He leveled a path for it; he took away all hindrance to it; he allowed it to have free scope. The idea of weighing is not in the original. The allusion is to a preparation made by which one can march along freely, and without any obstruction. See the notes at Isa 40:3-4.
He spared not their soul from death - He spared not their lives. That is, he gave them over to death.
But gave their life over to the pestilence - Margin, their beasts to the murrain. The original will admit of either interpretation, but the connection seems rather to demand the interpretation which is in the text. Both these things, however, occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:50: made way: Heb. weighed a path
he spared: Job 27:22; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Rom 8:32; Pe2 2:4, Pe2 2:5
life over to the pestilence: or, beasts to the murrain, Exo 9:3-6
John Gill
78:50 He made a way to his anger,.... Or, "for" it, so that nothing could obstruct it, or hinder the execution of it; or "he weighed a path for his anger" (m); he weighed it in the balance of justice, and proportioned his anger to their crimes, and punished them according to their just deserts:
he spared not their soul from death, but gave their life over to the pestilence; which some understand of their cattle, and of the murrain that came upon them, by which they were destroyed, and which was the fifth plague of Egypt, Ex 9:3, so the Targum,
"their beasts he delivered unto death;''
but Aben Ezra interprets it of the slaughter of the firstborn, expressed in the following verse; and so others.
(m) "ponderavit semitam furori suo", Pagninus, Vatablus; "libravit semitam irae suae", Tigurine version; "iter ad iram suam", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
78:50 made a way--removed obstacles, gave it full scope.
77:5077:50: դիմեցոյց ՚ի նոսա զսրտմտութիւն բարկութեան իւրոյ։ Ո՛չ անխայեաց ՚ի մահուանէ զանձինս նոցա, եւ զանասունս նոցա ՚ի մա՛հ մատնեաց։
50 Նրանց վրայ թափեց իր զայրալից բարկութիւնը, նրանց հոգին զերծ չպահեց մահուանից, եւ կոտորեց նրանց անասունները:
50 Իր բարկութեանը ճամբայ բացաւ։Անոնց անձը մահուանէ չխնայեց, Հապա անոնց կեանքը* ժանտախտի մատնեց։
Դիմեցոյց ի նոսա զսրտմտութիւն բարկութեան իւրոյ. ոչ անխայեաց ի մահուանէ զանձինս նոցա, եւ զանասունս նոցա ի մահ մատնեաց:

77:50: դիմեցոյց ՚ի նոսա զսրտմտութիւն բարկութեան իւրոյ։ Ո՛չ անխայեաց ՚ի մահուանէ զանձինս նոցա, եւ զանասունս նոցա ՚ի մա՛հ մատնեաց։
50 Նրանց վրայ թափեց իր զայրալից բարկութիւնը, նրանց հոգին զերծ չպահեց մահուանից, եւ կոտորեց նրանց անասունները:
50 Իր բարկութեանը ճամբայ բացաւ։Անոնց անձը մահուանէ չխնայեց, Հապա անոնց կեանքը* ժանտախտի մատնեց։
zohrab-1805▾ eastern-1994▾ western am▾
77:5077:50 уравнял стезю гневу Своему, не охранял души их от смерти, и скот их предал моровой язве;
77:51 καὶ και and; even ἐπάταξεν πατασσω pat; impact πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀπαρχὴν απαρχη firstfruit τῶν ο the πόνων πονος pain αὐτῶν αυτος he; him ἐν εν in τοῖς ο the σκηνώμασι σκηνωμα camp; tent Χαμ χαμ Cham; Kham
77:51. et percussit omne primogenitum in Aegypto principium partus in tabernaculis ChamAnd he killed all the firstborn in the land of Egypt: the firstfruits of all their labour in the tabernacles of Cham.
50. He made a path for his anger; he spared not their soul from death, but gave their life over to the pestilence;
He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence:

77:50 уравнял стезю гневу Своему, не охранял души их от смерти, и скот их предал моровой язве;
77:51
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀπαρχὴν απαρχη firstfruit
τῶν ο the
πόνων πονος pain
αὐτῶν αυτος he; him
ἐν εν in
τοῖς ο the
σκηνώμασι σκηνωμα camp; tent
Χαμ χαμ Cham; Kham
77:51. et percussit omne primogenitum in Aegypto principium partus in tabernaculis Cham
And he killed all the firstborn in the land of Egypt: the firstfruits of all their labour in the tabernacles of Cham.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:51: And smote all the firstborn in Egypt - See Exo 11:4-5; Exo 12:29-30.
The chief of their strength - Those on whom they relied; their firstborn; their pride; their glory; their heirs. Compare Gen 49:3.
In the tabernacles of Ham - The tents; the dwelling-places of Ham; that is, of Egypt. Compare Gen 10:6; Psa 105:23, Psa 105:27; Psa 106:22,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:51: smote: Psa 105:36, Psa 135:8, Psa 136:10; Exo 12:12, Exo 12:29, Exo 12:30, Exo 13:15; Heb 11:28
the chief: Gen 49:3
tabernacles: Psa 105:23, Psa 106:22; Gen 9:22-25, Gen 10:6
Geneva 1599
78:51 And smote all the firstborn in Egypt; the (e) chief of [their] strength in the tabernacles of (f) Ham:
(e) The firstborn are so called, as in (Gen 49:3).
(f) That is, Egypt: for it was called Mizraim, or Egypt of Mizraim that was the son of Ham.
John Gill
78:51 And smote all the firstborn in Egypt,.... From the prince to the peasant; and not only the firstborn of men, but of beasts also, Ex 12:29,
the chief of their strength; or first of it, as the firstborn is called, Gen 49:3,
in the tabernacles of Ham; in the several cities, towns, villages, and houses of the Egyptians, the descendants of cursed Ham; for Mizraim, from whom the Egyptians have their name, and from whence they sprung, was a son of Ham's, Gen 10:6. Perhaps No Ammon may be particularly meant, Nahum 3:8, the same with Memphis, and which signifies the mansion or palace of Ammon, that is, Ham; and so Chemmis, another city in Egypt, signifies the same (n); of which see Ps 105:23 this was the tenth and last plague: according to Suidas (o), the plagues of Egypt continued forty days.
(n) Dickinson Delph. Phoeniciz. cap. 4. (o) In voce
John Wesley
78:51 Ham - Of the Egyptians, the posterity of Ham, the cursed children of a cursed parent.
Robert Jamieson, A. R. Fausset and David Brown
78:51 chief of their strength--literally, "first-fruits," or, "first-born" (Gen 49:3; Deut 21:17).
Ham--one of whose sons gave name (Mizraim, Hebrew) to Egypt.
77:5177:51: Եհա՛ր զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոյ նոցա ՚ի յարկս Քամայ[7196]։ Հանգիստ։[7196] Ոմանք.Հար զամենայն անդրա՛՛... ամենայն վաստակոց նոցա յարկս Քամայ։
51 Նա հարուածեց Եգիպտոսի բոլոր անդրանիկ ծնունդներին՝ իրենց վաստակի առաջնեկներին Քամի վրանների տակ: Հանգիստ:
51 Ամէն անդրանիկ սպաննեց Եգիպտոսի մէջ Եւ առջինեկները*՝ Քամի վրաններուն մէջ։
Եհար զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոց նոցա ի յարկս Քամայ: [499]Հանգիստ:

77:51: Եհա՛ր զամենայն անդրանիկս Եգիպտացւոց, զսկիզբն ամենայն վաստակոյ նոցա ՚ի յարկս Քամայ[7196]։ Հանգիստ։
[7196] Ոմանք.Հար զամենայն անդրա՛՛... ամենայն վաստակոց նոցա յարկս Քամայ։
51 Նա հարուածեց Եգիպտոսի բոլոր անդրանիկ ծնունդներին՝ իրենց վաստակի առաջնեկներին Քամի վրանների տակ: Հանգիստ:
51 Ամէն անդրանիկ սպաննեց Եգիպտոսի մէջ Եւ առջինեկները*՝ Քամի վրաններուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
77:5177:51 поразил всякого первенца в Египте, начатки сил в шатрах Хамовых;
77:52 καὶ και and; even ἀπῆρεν απαιρω remove; take away ὡς ως.1 as; how πρόβατα προβατον sheep τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἀνήγαγεν αναγω lead up; head up αὐτοὺς αυτος he; him ὡς ως.1 as; how ποίμνιον ποιμνιον flock ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
77:52. et tulit veluti oves populum suum et minavit eos sicut gregem in desertoAnd he took away his own people as sheep: and guided them in the wilderness like a flock.
51. And smote all the firstborn in Egypt, the chief of their strength in the tents of Ham:
And smote all the firstborn in Egypt; the chief of [their] strength in the tabernacles of Ham:

77:51 поразил всякого первенца в Египте, начатки сил в шатрах Хамовых;
77:52
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
ὡς ως.1 as; how
πρόβατα προβατον sheep
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
ποίμνιον ποιμνιον flock
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
77:52. et tulit veluti oves populum suum et minavit eos sicut gregem in deserto
And he took away his own people as sheep: and guided them in the wilderness like a flock.
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Albert Barnes: Notes on the Bible - 1834
78:52: But made his own people to go forth like sheep ... - That is, he was a shepherd to them. He defended them; provided for them; led them - as a shepherd does his flock. See the notes at Psa 23:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:52: But: Psa 77:20, Psa 105:37; Neh 9:12; Isa 63:11-14
like a: Psa 95:7, Psa 100:3; Isa 40:11; Jer 23:2-4; Ezek. 34:11-31; Luk 15:4-6; John 10:11-42
John Gill
78:52 But made his own people to go forth like sheep,.... The people of Israel, whom the Lord chose to be his peculiar people above all others; these he caused to go forth out of Egypt, with a mighty hand and stretched out arm; like sheep, weak, timorous, unarmed, harmless, and inoffensive, not a dog daring to move his tongue at them: the power of God was wonderfully displayed in the delivery of his poor, helpless, and oppressed people, well may it be ascribed to him; for it was not their arm, but his, that brought them out:
and guided them in the wilderness like a flock; by the hands of Moses and Aaron, Ps 77:20, he also going before them as the Shepherd of the flock, in a pillar of cloud by day, and in a pillar of fire by night; he kept them together as a flock from scattering, straying, and being lost; and directed their way in the untrodden wilderness, through all the windings and turnings of it, and protected them from all dangers and enemies.
Robert Jamieson, A. R. Fausset and David Brown
78:52 made his . . . forth--or, brought them by periodical journeys (compare Ex 15:1).
77:5277:52: Հորդան ետ որպէս խաշին ժողովրդեան իւրոյ. եւ եհան զնոսա որպէս հօ՛տ յանապատ։
52 Իր ժողովրդին քշեց ոչխարների պէս, եւ ինչպէս հօտ նրանց հանեց անապատ:
52 Իր ժողովուրդը ոչխարներու պէս հանեց։Զանոնք հօտի պէս վարեց անապատին մէջէն
Հորդան ետ որպէս խաշին` ժողովրդեան իւրոյ, եւ եհան զնոսա որպէս հօտ յանապատ:

77:52: Հորդան ետ որպէս խաշին ժողովրդեան իւրոյ. եւ եհան զնոսա որպէս հօ՛տ յանապատ։
52 Իր ժողովրդին քշեց ոչխարների պէս, եւ ինչպէս հօտ նրանց հանեց անապատ:
52 Իր ժողովուրդը ոչխարներու պէս հանեց։Զանոնք հօտի պէս վարեց անապատին մէջէն
zohrab-1805▾ eastern-1994▾ western am▾
77:5277:52 и повел народ Свой, как овец, и вел их, как стадо, пустынею;
77:53 καὶ και and; even ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him ἐν εν in ἐλπίδι ελπις hope καὶ και and; even οὐκ ου not ἐδειλίασαν δειλιαω intimidated καὶ και and; even τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτῶν αυτος he; him ἐκάλυψεν καλυπτω cover θάλασσα θαλασσα sea
77:53. et duxit eos cum fiducia et absque timore inimicos autem eorum operuit mareAnd he brought them out in hope and they feared not: and the sea overwhelmed their enemies.
52. But he led forth his own people like sheep, and guided them in the wilderness like a flock.
But made his own people to go forth like sheep, and guided them in the wilderness like a flock:

77:52 и повел народ Свой, как овец, и вел их, как стадо, пустынею;
77:53
καὶ και and; even
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
ἐν εν in
ἐλπίδι ελπις hope
καὶ και and; even
οὐκ ου not
ἐδειλίασαν δειλιαω intimidated
καὶ και and; even
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτῶν αυτος he; him
ἐκάλυψεν καλυπτω cover
θάλασσα θαλασσα sea
77:53. et duxit eos cum fiducia et absque timore inimicos autem eorum operuit mare
And he brought them out in hope and they feared not: and the sea overwhelmed their enemies.
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Albert Barnes: Notes on the Bible - 1834
78:53: And he led them on safely, so that they feared not - In hope; in confidence; so that they had no occasion for alarm. He showed himself able and willing to defend them.
But the sea overwhelmed their enemies - Margin, as in Hebrew, covered. See Exo 14:27-28; Exo 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:53: so that: Exo 14:15, Exo 14:19, Exo 14:20; Heb 11:29
but: Psa 136:15; Exo 14:27, Exo 14:28, Exo 15:10
overwhelmed: Heb. covered
Geneva 1599
78:53 And he led them on safely, so that they (g) feared not: but the sea overwhelmed their enemies.
(g) That is, they had no opportunity to fear, even as God destroyed their enemies and delivered them falsely.
John Gill
78:53 And he led them on safely,.... Through the sea, where the waters were on each side; and through the wilderness, in which were serpents and scorpions, and where they were attacked by many powerful enemies:
so that they feared not; for though they feared for a while at the Red sea, yet their fears were soon silenced, and they by faith passed through the Red sea as on dry land; and especially their fears were gone, when they saw the Egyptians dead on the sea shore; wherefore it follows:
but the sea overwhelmed their enemies; or "covered" them (p); the waters returned, and overflowed and drowned the Egyptians, who were their implacable enemies, and vowed their destruction, and were sure of it; but now the Israelites had nothing to fear from them.
(p) "operuit", Pagninus, Montanus, Musculus, Piscator, Gejerus.
77:5377:53: Առաջնորդեաց նոցա յուսով, եւ ո՛չ երկեան, եւ զթշնամիս նոցա ծով ծածկեաց։
53 Նրանց առաջնորդեց յոյսով՝ եւ նրանք չվախեցան, եւ ծովը ծածկեց նրանց թշնամիներին:
53 Եւ ապահովութեամբ առաջնորդեց, այնպէս որ չվախցան, Իսկ ծովը ծածկեց անոնց թշնամիները։
Առաջնորդեաց նոցա յուսով եւ ոչ երկեան, եւ զթշնամիս նոցա ծով ծածկեաց:

77:53: Առաջնորդեաց նոցա յուսով, եւ ո՛չ երկեան, եւ զթշնամիս նոցա ծով ծածկեաց։
53 Նրանց առաջնորդեց յոյսով՝ եւ նրանք չվախեցան, եւ ծովը ծածկեց նրանց թշնամիներին:
53 Եւ ապահովութեամբ առաջնորդեց, այնպէս որ չվախցան, Իսկ ծովը ծածկեց անոնց թշնամիները։
zohrab-1805▾ eastern-1994▾ western am▾
77:5377:53 вел их безопасно, и они не страшились, а врагов их покрыло море;
77:54 καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for ὅριον οριον frontier ἁγιάσματος αγιασμα he; him ὄρος ορος mountain; mount τοῦτο ουτος this; he ὃ ος who; what ἐκτήσατο κταομαι acquire ἡ ο the δεξιὰ δεξιος right αὐτοῦ αυτος he; him
77:54. et adduxit eos ad terminum sanctificatum suum montem istum quem possedit dextera eius et eiecit a facie eorum gentes et possidere eos fecit in funiculo hereditatemAnd he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased. And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.
53. And he led them safely, so that they feared not: but the sea overwhelmed their enemies.
And he led them on safely, so that they feared not: but the sea overwhelmed their enemies:

77:53 вел их безопасно, и они не страшились, а врагов их покрыло море;
77:54
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
ὅριον οριον frontier
ἁγιάσματος αγιασμα he; him
ὄρος ορος mountain; mount
τοῦτο ουτος this; he
ος who; what
ἐκτήσατο κταομαι acquire
ο the
δεξιὰ δεξιος right
αὐτοῦ αυτος he; him
77:54. et adduxit eos ad terminum sanctificatum suum montem istum quem possedit dextera eius et eiecit a facie eorum gentes et possidere eos fecit in funiculo hereditatem
And he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased. And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.
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Adam Clarke: Commentary on the Bible - 1831
78:54: The border of his sanctuary - קדשו kodsho, "of his holy place," that is, the land of Canaan, called afterwards the mountain which his right hand had purchased; because it was a mountainous country, widely differing from Egypt, which was a long, continued, and almost perfect level.
Albert Barnes: Notes on the Bible - 1834
78:54: And he brought them to the border of his sanctuary - The Septuagint and the Latin Vulgate render this, "to the mountain of his holiness"; that is, his holy mountain. But the reference is rather to the whole land of Canaan. He brought them to the borders of that land - the land of promise - the holy land. They who came out from Egypt did not indeed enter that land, except Caleb and Joshua, but they were conveyed to its borders before all of them fell. It was true also that the people - the Hebrew people - came to the promised land, and secured its possession.
Even to this mountain - Mount Zion, for the object of the psalm was to show that the worship of God was properly celebrated there. See Psa 78:68. The meaning is not that the people who came out of Egypt actually inherited that mountain, but that their descendants - the people of God - had been put in possession of it.
Which his right hand had purchased - Had procured, or obtained possession of. That is, he had secured it by his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:54: And he: Exo 15:13, Exo 15:17; Dan 9:16-20, Dan 11:45
his right: Psa 44:3; Eph 1:14
Geneva 1599
78:54 And he brought them to the border of his (h) sanctuary, [even to] this mountain, [which] his right hand had purchased.
(h) Meaning, Canaan, which God had consecrated to himself and appointed to his people.
John Gill
78:54 And he brought them to the border of his sanctuary,.... Of the land of Canaan, which the Lord had sanctified, and set apart for them; and of Jerusalem, the holy city, the city of the great God, and of the temple where his residence was to be; so the Targum,
"to the border of the place of the house of his sanctuary:''
even to this mountain, which his right hand purchased; the mount Moriah, on which the temple was built; this psalm being composed, as Aben Ezra and Kimchi think, after it was made known to David, by the prophet Gad, the place where the temple should be built; namely, on the very mountain, on part of which David had his palace; and this was obtained and possessed, not by the power nor through the merits of the Israelites, but through the power and goodness of God; see Ps 44:3.
John Wesley
78:54 Holy place - The land of Canaan, separated by God from all other lands. Mountain - The mountainous country of Canaan; the word mountain is often used in scripture for a mountainous country.
Robert Jamieson, A. R. Fausset and David Brown
78:54 border of his sanctuary--or, "holy border"--i. e., region of which--
this mountain--(Zion) was, as the seat of civil and religious government, the representative, used for the whole land, as afterwards for the Church (Is 25:6-7).
purchased--or, "procured by His right hand" or power (Ps 60:5).
77:5477:54: Եհան զնոսա ՚ի լեառն սրբութեան իւրոյ, լեառն՝ այն զոր ստացեալ էր աջոյ նորա։ Մերժեա՛ց յերեսաց նոցա զհեթանոսս, վիճակեցոյց ՚ի նոսա զվիճակ ժառանգութեան իւրոյ[7197], [7197] Ոմանք.Հան զնոսա... զոր ստացաւ աջ նորա։
54 Նրանց բարձրացրեց իր սուրբ լեռը՝ լեռն այն, որ իր Աջն էր նուաճել:
54 Ու զանոնք տարաւ իր սուրբ երկիրը՝ Այն լեռը՝ որ իր աջ ձեռքը ստացեր էր։
Եհան զնոսա [500]ի լեառն սրբութեան իւրոյ, ի լեառն` այն զոր ստացեալ էր աջոյ նորա:

77:54: Եհան զնոսա ՚ի լեառն սրբութեան իւրոյ, լեառն՝ այն զոր ստացեալ էր աջոյ նորա։ Մերժեա՛ց յերեսաց նոցա զհեթանոսս, վիճակեցոյց ՚ի նոսա զվիճակ ժառանգութեան իւրոյ[7197],
[7197] Ոմանք.Հան զնոսա... զոր ստացաւ աջ նորա։
54 Նրանց բարձրացրեց իր սուրբ լեռը՝ լեռն այն, որ իր Աջն էր նուաճել:
54 Ու զանոնք տարաւ իր սուրբ երկիրը՝ Այն լեռը՝ որ իր աջ ձեռքը ստացեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
77:5477:54 и привел их в область святую Свою, на гору сию, которую стяжала десница Его;
77:55 καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ἔθνη εθνος nation; caste καὶ και and; even ἐκληροδότησεν κληροδοτεω he; him ἐν εν in σχοινίῳ σχοινιον cord κληροδοσίας κληροδοσια and; even κατεσκήνωσεν κατασκηνοω nest; camp ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτῶν αυτος he; him τὰς ο the φυλὰς φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel
77:55. et conlocavit in tabernaculis eorum tribus IsrahelAnd he made the tribes of Israel to dwell in their tabernacles.
54. And he brought them to the border of his sanctuary, to this mountain, which his right hand had purchased.
And he brought them to the border of his sanctuary, [even to] this mountain, [which] his right hand had purchased:

77:54 и привел их в область святую Свою, на гору сию, которую стяжала десница Его;
77:55
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ἔθνη εθνος nation; caste
καὶ και and; even
ἐκληροδότησεν κληροδοτεω he; him
ἐν εν in
σχοινίῳ σχοινιον cord
κληροδοσίας κληροδοσια and; even
κατεσκήνωσεν κατασκηνοω nest; camp
ἐν εν in
τοῖς ο the
σκηνώμασιν σκηνωμα camp; tent
αὐτῶν αυτος he; him
τὰς ο the
φυλὰς φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
77:55. et conlocavit in tabernaculis eorum tribus Israhel
And he made the tribes of Israel to dwell in their tabernacles.
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Albert Barnes: Notes on the Bible - 1834
78:55: He cast out the heathen also before them - literally, the nations. The idea of their being pagan, in the sense which is now attached to that word, is not in the original. The word is one which would be applied to any nation, without reference to its religion. These nations were, indeed, pagans according to the present use of that term, but that idea is not necessarily in the Hebrew word.
And divided them an inheritance by line - Divided to his people an inheritance by a measurement of the land. That is, the land was partitioned out among the tribes, by a survey, fixing their limits and boundaries. See Jos 13:7; 18; 19.
And made the tribes of Israel to dwell in their tents - To dwell securely and quietly, no longer roaming from place to place, but having a fixed habitation and a home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:55: cast: Psa 44:2, Psa 105:44, Psa 105:45, Psa 135:10-12, Psa 136:18-22; jos 6:1-21:45; Neh 9:22-25
divided: Num 33:54; Jos 13:7, Jos 19:51
and made: Deu 6:10-12
John Gill
78:55 He cast out the Heathen also before them,.... The seven nations, the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, Deut 7:1.
and divided them an inheritance by line: the land of Canaan was divided among the nine tribes and a half by Joshua, the other two and a half having had their portion assigned them on the other side; this distribution was made very exactly by lot, by line, and measure, so that every tribe had their proper portion and inheritance; see Josh 13:6,
and made the tribes of Israel to dwell in their tents; in the cities, towns, villages, and houses of the Heathen cast out before them.
Robert Jamieson, A. R. Fausset and David Brown
78:55 by line--or, the portion thus measured.
divided them--that is, the heathen, put for their possessions, so tents--that is, of the heathen (compare Deut 6:11).
77:5577:55: եւ բնակեցոյց ՚ի յարկս նոցա զա՛զգն Իսրայէլի։
55 Նրանց առջեւից վանեց հեթանոսներին, իր ժառանգութիւնից բաժին բաշխեց նրանց եւ Իսրայէլի ցեղերին բնակեցրեց նրանց վրաններում:
55 Անոնց առջեւէն ազգեր վռնտեց Եւ ժառանգութիւն բաժնեց անոնց Ու Իսրայէլի ցեղերը անոնց վրաններուն մէջ բնակեցուց։
Մերժեաց յերեսաց նոցա զհեթանոսս, եւ վիճակեցոյց ի նոսա զվիճակ ժառանգութեան իւրոյ, եւ բնակեցոյց ի յարկս նոցա զազգն Իսրայելի:

77:55: եւ բնակեցոյց ՚ի յարկս նոցա զա՛զգն Իսրայէլի։
55 Նրանց առջեւից վանեց հեթանոսներին, իր ժառանգութիւնից բաժին բաշխեց նրանց եւ Իսրայէլի ցեղերին բնակեցրեց նրանց վրաններում:
55 Անոնց առջեւէն ազգեր վռնտեց Եւ ժառանգութիւն բաժնեց անոնց Ու Իսրայէլի ցեղերը անոնց վրաններուն մէջ բնակեցուց։
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77:5577:55 прогнал от лица их народы и землю их разделил в наследие им, и колена Израилевы поселил в шатрах их.
77:56 καὶ και and; even ἐπείρασαν πειραζω try; test καὶ και and; even παρεπίκραναν παραπικραινω exasperate τὸν ο the θεὸν θεος God τὸν ο the ὕψιστον υψιστος highest; most high καὶ και and; even τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him οὐκ ου not ἐφυλάξαντο φυλασσω guard; keep
77:56. et temptaverunt et provocaverunt Deum excelsum et testimonia eius non custodieruntYet they tempted, and provoked the most high God: and they kept not his testimonies.
55. He drove out the nations also before them, and allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents.
He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents:

77:55 прогнал от лица их народы и землю их разделил в наследие им, и колена Израилевы поселил в шатрах их.
77:56
καὶ και and; even
ἐπείρασαν πειραζω try; test
καὶ και and; even
παρεπίκραναν παραπικραινω exasperate
τὸν ο the
θεὸν θεος God
τὸν ο the
ὕψιστον υψιστος highest; most high
καὶ και and; even
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
αὐτοῦ αυτος he; him
οὐκ ου not
ἐφυλάξαντο φυλασσω guard; keep
77:56. et temptaverunt et provocaverunt Deum excelsum et testimonia eius non custodierunt
Yet they tempted, and provoked the most high God: and they kept not his testimonies.
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Albert Barnes: Notes on the Bible - 1834
78:56: Yet they tempted and provoked ... - They tried the patience of God, and provoked him to anger after they were peaceably settled in the promised land. See Jdg 2:10-13. The object is to show that it was the character of the people that they were prone to depart from God. Compare Psa 78:10-11, note; Psa 78:17, note; Psa 78:40, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:56: Psa 78:40, Psa 78:41; Deu 31:16-20, Deu 32:15-21; Jdg 2:11, Jdg 2:12; 2Kings 17:7-23; Neh 9:25, Neh 9:26; Eze 16:15-26
John Gill
78:56 Yet they tempted and provoked the most high God,.... After the death of Joshua, and in the times of the judges, by worshipping and serving the gods of the nations, and forsaking the Lord their God, who had done such great things for them, Judg 2:11,
and kept not his testimonies; the laws of God, which testified and declared his mind and will; nor observed his word and ordinances, which testified of his grace, and of the way of salvation by Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
78:56 a deceitful bow--which turns back, and so fails to project the arrow (2Kings 1:22; Hos 7:16). They relapsed.
77:5677:56: Փորձեցին դառնացուցին զԱստուած բարձրեալ, եւ զվկայութիւն նորա ո՛չ պահեցին։
56 Նրանք փորձեցին, դառնացրին Բարձրեալ Աստծուն ու նրա վկայութիւնը չպահեցին:
56 Բայց անոնք փորձեցին ու սրդողցուցին Բարձրեալն Աստուածը Ու նկատի չառին անոր վկայութիւնները։
Փորձեցին դառնացուցին զԱստուած Բարձրեալն, եւ զվկայութիւն նորա ոչ պահեցին:

77:56: Փորձեցին դառնացուցին զԱստուած բարձրեալ, եւ զվկայութիւն նորա ո՛չ պահեցին։
56 Նրանք փորձեցին, դառնացրին Բարձրեալ Աստծուն ու նրա վկայութիւնը չպահեցին:
56 Բայց անոնք փորձեցին ու սրդողցուցին Բարձրեալն Աստուածը Ու նկատի չառին անոր վկայութիւնները։
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77:5677:56 Но они еще искушали и огорчали Бога Всевышнего, и уставов Его не сохраняли;
77:57 καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate καὶ και and; even ἠσυνθέτησαν ασυνθετεω just as / like καὶ και and; even οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him καὶ και and; even μετεστράφησαν μεταστρεφω reverse εἰς εις into; for τόξον τοξον bow στρεβλὸν στρεβλος twisted; crooked
77:57. et aversi sunt et praevaricati sunt ut patres eorum incurvati sunt quasi arcus inutilisAnd they turned away, and kept not the covenant: even like their fathers they were turned aside as a crooked bow.
56. Yet they tempted and rebelled against the Most High God, and kept not his testimonies;
Yet they tempted and provoked the most high God, and kept not his testimonies:

77:56 Но они еще искушали и огорчали Бога Всевышнего, и уставов Его не сохраняли;
77:57
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
καὶ και and; even
ἠσυνθέτησαν ασυνθετεω just as / like
καὶ και and; even
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
μετεστράφησαν μεταστρεφω reverse
εἰς εις into; for
τόξον τοξον bow
στρεβλὸν στρεβλος twisted; crooked
77:57. et aversi sunt et praevaricati sunt ut patres eorum incurvati sunt quasi arcus inutilis
And they turned away, and kept not the covenant: even like their fathers they were turned aside as a crooked bow.
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Adam Clarke: Commentary on the Bible - 1831
78:57: They were turned aside like a deceitful bow - The eastern bow, which when at rest is in the form of a [curved figure], must be recurved, or turned the contrary way, in order to be what is called bent and strung. If a person who is unskilful or weak attempt to recurve and string one of these bows, if he take not great heed it will spring back and regain its quiescent position, and perhaps break his arm. And sometimes I have known it, when bent, to start aside, and regain its quiescent position, to my no small danger, and in one or two cases to my injury. This image is frequently used in the sacred writings; but no person has understood it, not being acquainted with the eastern bow [curved figure], which must be recurved, or bent the contrary way, [figure] in order to be proper for use. If not well made, they will fly back in discharging the arrow. It is said of the bow of Jonathan, it turned not back, Sa2 1:22, לא נשוג אחור lo nasog achor, "did not twist itself backward." It was a good bow, one on which he could depend. Hosea, Hos 7:16, compares the unfaithful Israelites to a deceitful bow; one that, when bent, would suddenly start aside and recover its former position. We may find the same passage in Jer 9:3. And this is precisely the kind of bow mentioned by Homer, Odyss. xxi., which none of Penelope's suitors could bend, called καμπυλα τοξα and αγκυλα τοξα, the crooked bow in the state of rest; but τοξον παλιντονον, the recurred bow when prepared for use. And of this trial of strength and skill in the bending of the bow of Ulysses, none of the critics and commentators have been able to make any thing, because they knew not the instrument in question. On the τοξου θησις of Homer, I have written a dissertation elsewhere. The image is very correct; these Israelites, when brought out of their natural bent, soon recoiled, and relapsed into their former state.
Albert Barnes: Notes on the Bible - 1834
78:57: But turned back ... - See the notes at Psa 78:41.
They were turned aside like a deceitful bow - literally, a bow of deceit. That is, a bow that could not be depended on; a bow, one of whose arms was longer or more elastic than the other, so that the arrow would turn aside from the mark. The marksman would attempt to hit an object, and would fail. So it was with the people of Israel. They could not be depended on. No reliance could be put on their promises, their covenant-engagements, their attachment, their fidelity, for in these things they failed, as the arrow from a deceitful bow would fail to strike the mark. Their whole history shows how just was this charge; alas! the history of many of the professed people of God has shown how applicable the description has been to them also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:57: But: Psa 78:41; Jdg 3:5-7, Jdg 3:12; Eze 20:27, Eze 20:28
they were: Psa 78:8, Psa 10-37; Hos 7:16
Geneva 1599
78:57 But turned back, and dealt (i) unfaithfully like their fathers: they were turned aside like a deceitful bow.
(i) Nothing more displeases God in the children, than when they continue in that wickedness, which their fathers had begun.
John Gill
78:57 But turned back,.... From God and his worship, apostatized from the true religion, and turned to idols:
and dealt unfaithfully, like their fathers; in the wilderness; see Ps 78:8,
they were turned aside like a deceitful bow; that promises well to carry the arrow right, but drops it at the feet of the archer; or carries it another way, so that it misses the mark, The Targum is,
"as a bow casting arrows;''
to the ground, and not to the mark; see Hos 7:16, or being too much stretched is suddenly broken, and kills the archer; or returns to its own nature; so Arama.
John Wesley
78:57 Deceitful bow - Which either breaks when it is drawn, or shoots awry, and frustrates the archer's expectation.
77:5777:57: Դարձան խոտորեցա՛ն որպէս եւ հարք իւրեանց, դարձան եւ եղեն որպէս զաղեղն թեւր[7198]։ [7198] Ոմանք.Դարձեալ խոտո՛՛։
57 Դարձեալ խոտորուեցին ինչպէս իրենց հայրերը, դարձեալ նմանուեցին ծուռ աղեղի:
57 Իրենց հայրերուն պէս ետ դարձան ու նենգութիւն ըրին. Խաբեբայ աղեղի պէս խոտորեցան։
Դարձան խոտորեցան որպէս եւ հարքն իւրեանց, դարձան եւ եղեն որպէս զաղեղն թեւր:

77:57: Դարձան խոտորեցա՛ն որպէս եւ հարք իւրեանց, դարձան եւ եղեն որպէս զաղեղն թեւր[7198]։
[7198] Ոմանք.Դարձեալ խոտո՛՛։
57 Դարձեալ խոտորուեցին ինչպէս իրենց հայրերը, դարձեալ նմանուեցին ծուռ աղեղի:
57 Իրենց հայրերուն պէս ետ դարձան ու նենգութիւն ըրին. Խաբեբայ աղեղի պէս խոտորեցան։
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77:5777:57 отступали и изменяли, как отцы их, обращались назад, как неверный лук;
77:58 καὶ και and; even παρώργισαν παροργιζω enrage; provoke αὐτὸν αυτος he; him ἐν εν in τοῖς ο the βουνοῖς βουνος mound αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the γλυπτοῖς γλυπτος he; him παρεζήλωσαν παραζηλοω incite αὐτόν αυτος he; him
77:58. et provocaverunt eum in excelsis suis et in sculptilibus suis ad aemulandum concitaveruntThey provoked him to anger on their hills: and moved him to jealousy with their graven things.
57. But turned back, and dealt treacherously like their fathers: they were turned aside like a deceitful bow.
But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow:

77:57 отступали и изменяли, как отцы их, обращались назад, как неверный лук;
77:58
καὶ και and; even
παρώργισαν παροργιζω enrage; provoke
αὐτὸν αυτος he; him
ἐν εν in
τοῖς ο the
βουνοῖς βουνος mound
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
γλυπτοῖς γλυπτος he; him
παρεζήλωσαν παραζηλοω incite
αὐτόν αυτος he; him
77:58. et provocaverunt eum in excelsis suis et in sculptilibus suis ad aemulandum concitaverunt
They provoked him to anger on their hills: and moved him to jealousy with their graven things.
57. But turned back, and dealt treacherously like their fathers: they were turned aside like a deceitful bow.
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Albert Barnes: Notes on the Bible - 1834
78:58: For they provoked him to anger with their high places - places where idols were worshipped; usually on mountains or elevated places. Lev 26:30; compare Kg1 3:2; Kg1 12:31-32; Kg2 17:32; Ch2 33:17.
And moved him to jealousy - As one is when affections due to himself are bestowed upon another - as in the married life. "With their graven images." Their idols. Graven images are here put for idols in general.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:58: their high: Lev 26:30; Num 33:52; Deu 12:2, Deu 12:4; Eze 20:28, Eze 20:29
moved: Psa 79:5; Exo 34:14; Deu 32:16, Deu 32:17, Deu 32:21; Jdg 2:12, Jdg 2:20; Eze 8:3-5; Co1 10:22
with: Psa 97:7; Exo 20:4, Exo 20:5; Deu 4:16-25, Deu 27:15; Jdg 2:11, Jdg 2:17, Jdg 10:6; Kg1 11:7, Kg1 11:10; Kg1 12:31; Jer 8:19; Hos 13:2
Geneva 1599
78:58 For they (k) provoked him to anger with their high places, and moved him to jealousy with their graven images.
(k) By serving God other than he had appointed.
John Gill
78:58 For they provoked him to anger with their high places,.... Which they built to Baal, and other Heathen dieties:
and moved him to jealousy with their graven images; which they worshipped, see Judg 10:6, which idolatry was spiritual adultery, and so made the Lord jealous of them, who stood in the relation of a husband to them, as a man becomes jealous by the unchaste and lascivious conduct of his wife; and such a course of life the Israelites lived, throughout the reigns of the judges, at certain seasons, until the times of Eli and Samuel, when the ark was carried captive, of which mention is made in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
78:58 Idolatry resulted from sparing the heathen (compare Ps 78:9-11).
77:5877:58: Դարձան բարկացուցին զնա ՚ի բագինս իւրեանց, եւ դրօշելովք իւրեանց նախանձ արկին նմա[7199]։ [7199] Ոմանք.Դարձեալ բար՛՛։
58 Դարձեալ բարկացրին նրան իրենց բագիններով, եւ իրենց կուռքերով շարժեցին նախանձը նրա:
58 Վասն զի զանիկա սրդողցուցին իրենց բարձր տեղերովը Ու անոր նախանձը շարժեցին իրենց կուռքերովը։
Դարձեալ բարկացուցին զնա ի բագինս իւրեանց, եւ դրօշելովք իւրեանց նախանձ արկին նմա:

77:58: Դարձան բարկացուցին զնա ՚ի բագինս իւրեանց, եւ դրօշելովք իւրեանց նախանձ արկին նմա[7199]։
[7199] Ոմանք.Դարձեալ բար՛՛։
58 Դարձեալ բարկացրին նրան իրենց բագիններով, եւ իրենց կուռքերով շարժեցին նախանձը նրա:
58 Վասն զի զանիկա սրդողցուցին իրենց բարձր տեղերովը Ու անոր նախանձը շարժեցին իրենց կուռքերովը։
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77:5877:58 огорчали Его высотами своими и истуканами своими возбуждали ревность Его.
77:59 ἤκουσεν ακουω hear ὁ ο the θεὸς θεος God καὶ και and; even ὑπερεῖδεν υπεροραω overlook καὶ και and; even ἐξουδένωσεν εξουδενοω set at naught σφόδρα σφοδρα vehemently; tremendously τὸν ο the Ισραηλ ισραηλ.1 Israel
77:59. audivit Deus et non distulit et proiecit vehementer IsrahelGod heard, and despised them, and he reduced Israel exceedingly as it were to nothing.
58. For they provoked him to anger with their high places, and moved him to jealousy with their graven images.
For they provoked him to anger with their high places, and moved him to jealousy with their graven images:

77:58 огорчали Его высотами своими и истуканами своими возбуждали ревность Его.
77:59
ἤκουσεν ακουω hear
ο the
θεὸς θεος God
καὶ και and; even
ὑπερεῖδεν υπεροραω overlook
καὶ και and; even
ἐξουδένωσεν εξουδενοω set at naught
σφόδρα σφοδρα vehemently; tremendously
τὸν ο the
Ισραηλ ισραηλ.1 Israel
77:59. audivit Deus et non distulit et proiecit vehementer Israhel
God heard, and despised them, and he reduced Israel exceedingly as it were to nothing.
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Albert Barnes: Notes on the Bible - 1834
78:59: When God heard this - literally, "God heard;" that is, he understood this; he was acquainted with it. He heard their prayers addressed to false gods; he heard their praises sung in honor of idols.
He was wroth - This is language taken from the common manner of speaking among people, for language derived from human conceptions and usages must be employed when we speak of God, though it may be difficult to say what is its exact meaning. The general sense is that his conduct toward them was as if he was angry; or was that which is used by a man who is displeased.
And greatly abhorred Israel - The idea in the word rendered abhorred is that of rejecting them with abhorrence; that is, the reference is not merely to the internal feeling or emotion, but to the act which is the proper accompaniment of such an internal feeling. He cast them off; he treated them as not his own. The addition of the word "greatly" shows how intense this feeling was; how decided was his aversion to their conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:59: God: Psa 11:4, Psa 14:2-5; Gen 18:20, Gen 18:21
greatly: Psa 106:40; Lev 20:23, Lev 26:44; Lam 2:7; Zac 11:8
John Gill
78:59 When God heard this,.... Their building high places, and sacrificing on them, their making and worshipping graven images, and the language which such actions spoke; who also heard what they said to their idols, when they paid their devotion to them, acknowledging them to be their gods; he took notice of and observed all this, for nothing could pass his all seeing eye and hearing ear; and who acted as a righteous Judge, first heard, and then proceeded to give and execute the sentence; by which he let them know that he did hear and observe what they said and did:
he was wroth, and greatly abhorred Israel; not his remnant among them, according to the election of grace, which he in all ages had; for this would be contrary to his everlasting love, which always continues; to the immutability of his nature, who changes not; to his Word, who says, fury is not in me; and to his oath, who hath sworn that he will not be wroth with his people: he may indeed, and does, abhor their sins, but not their persons; he may seem to them and others, in the dispensations of his providence, to be wroth with them and abhor them; but does not in reality. This is to be understood of the bulk of the people in general, and is to be explained and illustrated by those several instances of his displeasure with them in the times of the judges; when his anger waxed hot against them for their idolatries and other sins, and he delivered them up into the hands of their enemies, Judg 3:7.
John Wesley
78:59 Heard - Perceived or understood, it is spoken of God after the manner of men.
Robert Jamieson, A. R. Fausset and David Brown
78:59 heard--perceived (Gen 11:7).
abhorred--but not utterly.
77:5977:59: Լուաւ Աստուած եւ արհամարհեաց զնոսա, եւ անարգեաց յոյժ զԻսրայէլ։
59 Լսեց Աստուած ու զայրացաւ նրանց վրայ, եւ խիստ անարգեց Իսրայէլը:
59 Երբ Աստուած լսեց՝ բարկացաւ Եւ շատ անարգեց Իսրայէլը։
Լուաւ Աստուած եւ արհամարհեաց զնոսա, եւ անարգեաց յոյժ զԻսրայէլ:

77:59: Լուաւ Աստուած եւ արհամարհեաց զնոսա, եւ անարգեաց յոյժ զԻսրայէլ։
59 Լսեց Աստուած ու զայրացաւ նրանց վրայ, եւ խիստ անարգեց Իսրայէլը:
59 Երբ Աստուած լսեց՝ բարկացաւ Եւ շատ անարգեց Իսրայէլը։
zohrab-1805▾ eastern-1994▾ western am▾
77:5977:59 Услышал Бог и воспламенился гневом и сильно вознегодовал на Израиля;
77:60 καὶ και and; even ἀπώσατο απωθεω thrust away; reject τὴν ο the σκηνὴν σκηνη tent Σηλωμ σηλωμ camp; tent αὐτοῦ αυτος he; him οὗ ος who; what κατεσκήνωσεν κατασκηνοω nest; camp ἐν εν in ἀνθρώποις ανθρωπος person; human
77:60. et reliquit tabernaculum Selo tentorium quod conlocavit inter hominesAnd he put away the tabernacle of Silo, his tabernacle where he dwelt among men.
59. When God heard , he was wroth, and greatly abhorred Israel:
When God heard [this], he was wroth, and greatly abhorred Israel:

77:59 Услышал Бог и воспламенился гневом и сильно вознегодовал на Израиля;
77:60
καὶ και and; even
ἀπώσατο απωθεω thrust away; reject
τὴν ο the
σκηνὴν σκηνη tent
Σηλωμ σηλωμ camp; tent
αὐτοῦ αυτος he; him
οὗ ος who; what
κατεσκήνωσεν κατασκηνοω nest; camp
ἐν εν in
ἀνθρώποις ανθρωπος person; human
77:60. et reliquit tabernaculum Selo tentorium quod conlocavit inter homines
And he put away the tabernacle of Silo, his tabernacle where he dwelt among men.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
60-61. "Отринул жилище в Силоме... и отдал в плен крепость Свою", т. е. Ковчег Завета, который для евреев служил знаком присутствия среди них Господа и с которым они выходили на войну. Здесь разумеется факт взятия филистимлянами Ковчега Завета в Азот (см. 1: Цар IV:21; V:1).
Adam Clarke: Commentary on the Bible - 1831
78:60: He forsook the tabernacle of Shiloh - The Lord, offended with the people, and principally with the priests, who had profaned his holy worship, gave up his ark into the hands of the Philistines. And so true it is that he forsook the tabernacle of Shiloh, that he never returned to it again. See Sa1 6:1; 2 Samuel 6; Kg1 8:1; where the several removals of the ark are spoken of, and which explain the remaining part of this Psalm. Because God suffered the Philistines to take the ark, it is said, Psa 78:61 : "He delivered his strength into captivity, and his glory into the enemy's hand;" and Psa 78:67, that "he refused the tabernacle of Joseph, and chose not the tribe of Ephraim;" for Shiloh was in the tribe of Ephraim the son of Joseph; and God did not suffer his ark to return thither, but to go to Kirjath-jearim, which was in the tribe of Benjamin, from thence to the house of Obed-edom: and so to Zion in the tribe of Judah, as it follows, Psa 78:68.
The tabernacle which Moses had constructed in the wilderness remained at Shiloh even after the ark was taken by the Philistines and afterwards sent to Kirjath-jearim. From Shiloh it was transported to Nob; afterwards to Gibeon, apparently under the reign of Saul; and it was there at the commencement of Solomon's reign, for this prince went thither to offer sacrifices, Kg1 3:4. From the time in which the temple was built, we know not what became of the tabernacle of Moses: it was probably laid up in some of the chambers of the temple. See Calmet.
Albert Barnes: Notes on the Bible - 1834
78:60: So that he forsook the tabernacle of Shiloh - The tabernacle or tent which had been erected at Shiloh. He forsook that as a place where he was to be worshipped; that is, he caused his tabernacle, or his place of worship, to be erected in another place, to wit, on Mount Zion. See Psa 78:68. The name Shiloh means properly a place of rest, and seems to have been given to this place as such a place, or as a place where the ark might abide after its migrations. Shiloh was a city within the limits of the tribe of Ephraim, on a mountain north of Bethel. Here the ark of God remained for many years after it came into the promised land. Jos 18:1; Jdg 18:31; Jdg 21:12, Jdg 21:19; Sa1 1:3, Sa1 1:24; Sa1 2:14; Sa1 4:3-4. The ark, after it was taken by the Philistines, was never returned to Shiloh, but was deposited successively at Nob Sa1 21:1-6, and at Gibeon Kg1 3:4, until David pitched a tabernacle for it on Mount Zion Ch1 15:1. The meaning here is, that in consequence of the sins of the people, the place of worship was finally and foRev_er removed from the tribe of Ephraim, within whose limits Shiloh was, to the tribe of Judah, and to Mount Zion.
The tent which he placed among men - It was the place which he selected as his abode on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:60: Jos 18:1; Sa1 1:3, Sa1 4:4-11; Jer 7:12-14, Jer 26:6-9
Carl Friedrich Keil and Franz Delitzsch
78:60
The rejection of Shiloh and of the people worshipping there, but later on, when the God of Israel is again overwhelmed by compassion, the election of Judah, and of Mount Zion, and of David, the king after His own heart. In the time of the Judges the Tabernacle was set up in Shiloh (Josh 18:1); there, consequently, was the central sanctuary of the whole people, - in the time of Eli and Samuel, as follows from 1Kings 1:1, it had become a fixed temple building. When this building was destroyed is not known; according to Judg 18:30., cf. Jer 7:12-15, it was probably not until the Assyrian period. The rejection of Shiloh, however, preceded the destruction, and practically took place simultaneously with the removal of the central sanctuary to Zion; and was, moreover, even previously decided by the fact that the Ark of the covenant, when given up again by the Philistines, was not brought back to Shiloh, but set down in Kirjath Jearm (1Kings 7:2). The attributive clause שׁכּן בּאדם uses שׁכּן as השׁכּין is used in Josh 18:1. The pointing is correct, for the words to not suffice to signify "where He dwelleth among men" (Hitzig); consequently שׁכּן is the causative of the Kal, Lev 16:16; Josh 22:19. In Ps 78:61 the Ark of the covenant is called the might and glory of God (ארון עזּו, Ps 132:8, cf. כבוד, 1Kings 4:21.), as being the place of their presence in Israel and the medium of their revelation. Nevertheless, in the battle with the Philistines between Eben-ezer and Aphek, Jahve gave the Ark, which they had fetched out of Shiloh, into the hands of the foe in order to visit on the high-priesthood of the sons of Ithamar the desecration of His ordinances, and there fell in that battle 30,000 footmen, and among them the two sons of Eli, Hophni and Phinehas, the priests (1 Sam. 4). The fire in Ps 78:63 is the fire of war, as in Num 21:28, and frequently. The incident mentioned in 1Kings 6:19 is reasonably (vid., Keil) left out of consideration. By לא הוּלּלוּ (lxx erroneously, οὐκ ἐπένθησαν = הוללוּ = הילילוּ) are meant the marriage-songs (cf. Talmudic הלּוּלא, the nuptial tent, and בּית הלוּלים the marriage-house). "Its widows (of the people, in fact, of the slain) weep not" (word for word as in Job 27:15) is meant of the celebration of the customary ceremony of mourning (Gen 23:2): they survive their husbands (which, with the exception of such a case as that recorded in 1Kings 14:19-22, is presupposed), but without being able to show them the last signs of honour, because the terrors of the war (Jer 15:8) prevent them.
With Ps 78:65 the song takes a new turn. After the punitive judgment has sifted and purified Israel, God receives His people to Himself afresh, but in such a manner that He transfers the precedence of Ephraim to the tribe of Judah. He awakes as it were from a long sleep (Ps 44:24, cf. Ps 73:20); for He seemed to sleep whilst Israel had become a servant to the heathen; He aroused Himself, like a hero exulting by reason of wine, i.e., like a hero whose courage is heightened by the strengthening and exhilarating influence of wine (Hengstenberg). התרונן is not the Hithpal. of רוּן in the Arabic signification, which is alien to the Hebrew, to conquer, a meaning which we do not need here, and which is also not adapted to the reflexive form (Hitzig, without any precedent, renders thus: who allows himself to be conquered by wine), but Hithpo. of רנן: to shout most heartily, after the analogy of the reflexives התאונן, התנודד, התרועע. The most recent defeat of the enemy which the poet has before his mind is that of the Philistines. The form of expression in Ps 78:66 is moulded after 1Kings 5:6. God smote the Philistines most literally in posteriora (lxx, Vulgate, and Luther). Nevertheless Ps 78:66 embraces all the victories under Samuel, Saul, and David, from 1Kings 5:1-12 and onwards. Now, when they were able to bring the Ark, which had been brought down to the battle against the Philistines, to a settled resting-place again, God no longer chose Shiloh of Ephraim, but Judah and the mountain of Zion, which He had loved (Ps 47:5), of Benjamitish-Judaean (Josh 15:63; Judg 1:8, Judg 1:21) - but according to the promise (Deut 33:12) and according to the distribution of the country (vid., on Ps 68:28) Benjamitish - Jerusalem.
(Note: According to B. Menachoth 53b, Jedidiah (Solomon, 2Kings 12:25) built the Temple in the province of Jedidiah (of Benjamin, Deut 33:12).)
There God built His Temple כּמו־רמים. Hitzig proposes instead of this to read כּמרומים; but if נעימים, Ps 16:6, signifies amaena, then רמים may signify excelsa (cf. Is 45:2 הדוּרים, Jer 17:6 חררים) and be poetically equivalent to מרומים: lasting as the heights of heaven, firm as the earth, which He hath founded for ever. Since the eternal duration of heaven and of the earth is quite consistent with a radical change in the manner of its duration, and that not less in the sense of the Old Testament than of the New (vid., e.g., Is 65:17), so the לעולם applies not to the stone building, but rather to the place where Jahve reveals Himself, and to the promise that He will have such a dwelling-place in Israel, and in fact in Judah. Regarded spiritually, i.e., essentially, apart from the accidental mode of appearing, the Temple upon Zion is as eternal as the kingship upon Zion with which the Psalm closes. The election of David gives its impress to the history of salvation even on into eternity. It is genuinely Asaphic that it is so designedly portrayed how the shepherd of the flock of Jesse (Isai) became the shepherd of the flock of Jahve, who was not to pasture old and young in Israel with the same care and tenderness as the ewe-lambs after which he went (עלות as in Gen 33:13, and רעה ב, cf. 1Kings 16:11; 1Kings 17:34, like משׁל בּ and the like). The poet is also able already to glory that he has fulfilled this vocation with a pure heart and with an intelligent mastery. And with this he closes.
From the decease of David lyric and prophecy are retrospectively and prospectively turned towards David.
Geneva 1599
78:60 So that he (l) forsook the tabernacle of Shiloh, the tent [which] he placed among men;
(l) For their ingratitude he permitted the Philistines to take the Ark which was the sign of his presence, from among them.
John Gill
78:60 So that he forsook the tabernacle of Shiloh.... The tabernacle which Moses built in the wilderness by the command of the Lord, and according to the pattern showed him; and which, when the Israelites were settled in the land of Canaan, was set up in Shiloh; see Josh 18:1, and here it was in the times of Eli and Samuel, which are here referred to:
the tent which he placed among men; it was as a tent moveable from place to place, and was to continue at longest but for a while, as the whole tabernacle worship and service was to do; here the divine Majesty dwelt, and among men, vile, sinful, wicked, and ungrateful men; which was a wonderful instance of his condescension and goodness, 3Kings 8:27, but when their iniquities grew to such a degree as were intolerable, he forsook it and removed it elsewhere; see Jer 7:12, rather the words may be rendered, "the tent", or "tabernacle, which he had fixed in Adam"; as they are by Doctor Lightfoot (q); that is, in the city Adam, which was in the centre of the parting of the waters of Jordan, and where was the station of the tabernacle and ark of the covenant, when Israel entered into them, and passed through them; which is mentioned as a wonderful circumstance, both with respect to the tabernacle and to the people of Israel.
(q) See his Works, vol. 2. p. 82.
John Wesley
78:60 Shiloh - Which was placed in Shiloh. Among men - Whereby he insinuates both God's wonderful condescension, and their stupendous folly in despising so glorious a privilege.
Robert Jamieson, A. R. Fausset and David Brown
78:60 tent . . . placed--literally, "caused to dwell," set up (Josh 18:1).
77:6077:60: Մերժեաց յիւրմէ զխորանն ՚ի Սելով, խորան զոր բնակեցո՛յց ՚ի մէջ մարդկան։
60 Մերժեց նա խորանը Սելովի, խորանն այն, որ հաստատել էր մարդկանց մէջ:
60 Սելովի խորանը մերժեց, Այն վրանը՝ որ մարդոց մէջ կանգնեցուցած էր։
Մերժեաց յիւրմէ զխորանն ի Սելով, զխորանն` զոր բնակեցոյց ի մէջ մարդկան:

77:60: Մերժեաց յիւրմէ զխորանն ՚ի Սելով, խորան զոր բնակեցո՛յց ՚ի մէջ մարդկան։
60 Մերժեց նա խորանը Սելովի, խորանն այն, որ հաստատել էր մարդկանց մէջ:
60 Սելովի խորանը մերժեց, Այն վրանը՝ որ մարդոց մէջ կանգնեցուցած էր։
zohrab-1805▾ eastern-1994▾ western am▾
77:6077:60 отринул жилище в Силоме, скинию, в которой обитал Он между человеками;
77:61 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over εἰς εις into; for αἰχμαλωσίαν αιχμαλωσια captivity τὴν ο the ἰσχὺν ισχυς force αὐτῶν αυτος he; him καὶ και and; even τὴν ο the καλλονὴν καλλονη he; him εἰς εις into; for χεῖρας χειρ hand ἐχθροῦ εχθρος hostile; enemy
77:61. tradidit in captivitatem gloriam suam et decorem suum in manu hostisAnd he delivered their strength into captivity: and their beauty into the hands of the enemy.
60. So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men:

77:60 отринул жилище в Силоме, скинию, в которой обитал Он между человеками;
77:61
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
εἰς εις into; for
αἰχμαλωσίαν αιχμαλωσια captivity
τὴν ο the
ἰσχὺν ισχυς force
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
καλλονὴν καλλονη he; him
εἰς εις into; for
χεῖρας χειρ hand
ἐχθροῦ εχθρος hostile; enemy
77:61. tradidit in captivitatem gloriam suam et decorem suum in manu hostis
And he delivered their strength into captivity: and their beauty into the hands of the enemy.
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Albert Barnes: Notes on the Bible - 1834
78:61: And delivered his strength into captivity - That is, the ark, considered as the symbol of his power. This constituted the defense of the people; this was the emblem of the presence of God, which, when with them, was their real protection. The allusion here is to the time when the ark was taken by the Philistines in the days of Eli. See Sa1 4:3-11.
And his glory - That which was emblematic of his glory, to wit, the ark.
Into the enemy's hand - The hand or power of the Philistines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:61: his strength: That is, the ark, where his power and glory were displayed. Psa 132:8; Jdg 18:30; Sa1 5:1, Sa1 5:2; Ch2 6:41
glory: Psa 24:7; Exo 40:34; Sa1 4:21, Sa1 4:22
Geneva 1599
78:61 And delivered his (m) strength into captivity, and his glory into the enemy's hand.
(m) The Ark is called his power and beauty because by this he defended his people, and beautifully appeared to them.
John Gill
78:61 And delivered his strength into captivity,.... That is, the ark, called his strength, and the ark of his strength, Ps 105:4, because it was a token of his strength, and by means of which he displayed it, as when the Israelites passed through Jordan into Canaan's land, and encompassed the city of Jericho; and besides, it was typical of Christ, the man of God's right hand, made strong for himself, and in whom is strength as well as righteousness for his people; now this was delivered up into the hands of the Philistines, and carried captive, 1Kings 4:11. The Targum renders it, "his law", because the two tables of the law were in the ark; so Jarchi interprets it, the ark and the tables:
and his glory into the enemy's hand; which designs the same thing, the ark being the glory of God, over which upon the mercy seat the glorious majesty of the Lord was; hence Phinehas's wife, when she heard the ark was taken, fell into labour, her time being near, and brought forth a son, and called him Ichabod, saying, the glory is departed from Israel, for the ark of God is taken, 1Kings 4:21.
John Wesley
78:61 His strength - The ark, called God's strength, 1Chron 16:11, because it was the sign and pledge of his strength put forth on his people's behalf. Glory - So the ark is called, as being the monument and seat of God's glorious presence. Enemies - The Philistines.
Robert Jamieson, A. R. Fausset and David Brown
78:61 his strength--the ark, as symbolical of it (Ps 96:6).
77:6177:61: Մատնեաց ՚ի գերութիւն զզօրութիւնս նոցա, եւ զգեղս նոցա ՚ի ձեռս թշնամեաց նոցա[7200]։ [7200] Ոմանք.Զզօրութիւն նոցա, եւ զգեղ նոցա։
61 Նրանց զօրութիւնը գերութեան մատնեց, իսկ նրանց գեղեցկութիւնն՝ իրենց թշնամիների ձեռքը:
61 Իր* զօրութիւնը գերութեան մատնեց, Իր փառքը՝ թշնամիներուն ձեռքը։
Մատնեաց ի գերութիւն զզօրութիւնս [501]նոցա, եւ զգեղ նոցա`` ի ձեռս թշնամեաց նոցա:

77:61: Մատնեաց ՚ի գերութիւն զզօրութիւնս նոցա, եւ զգեղս նոցա ՚ի ձեռս թշնամեաց նոցա[7200]։
[7200] Ոմանք.Զզօրութիւն նոցա, եւ զգեղ նոցա։
61 Նրանց զօրութիւնը գերութեան մատնեց, իսկ նրանց գեղեցկութիւնն՝ իրենց թշնամիների ձեռքը:
61 Իր* զօրութիւնը գերութեան մատնեց, Իր փառքը՝ թշնամիներուն ձեռքը։
zohrab-1805▾ eastern-1994▾ western am▾
77:6177:61 и отдал в плен крепость Свою и славу Свою в руки врага,
77:62 καὶ και and; even συνέκλεισεν συγκλειω confine; catch εἰς εις into; for ῥομφαίαν ρομφαια broadsword τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him ὑπερεῖδεν υπεροραω overlook
77:62. et conclusit in gladio populum suum et in hereditate sua non distulitAnd he shut up his people under the sword: and he despised his inheritance.
61. And delivered his strength into captivity, and his glory into the adversary’s hand.
And delivered his strength into captivity, and his glory into the enemy' s hand:

77:61 и отдал в плен крепость Свою и славу Свою в руки врага,
77:62
καὶ και and; even
συνέκλεισεν συγκλειω confine; catch
εἰς εις into; for
ῥομφαίαν ρομφαια broadsword
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
ὑπερεῖδεν υπεροραω overlook
77:62. et conclusit in gladio populum suum et in hereditate sua non distulit
And he shut up his people under the sword: and he despised his inheritance.
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Albert Barnes: Notes on the Bible - 1834
78:62: He gave his people over also unto the sword - When the ark was taken, Sa1 4:10. Thirty thousand of the children of Israel fell on that occasion.
And was wroth with his inheritance - Was angry with his people, considered as his inheritance; that is, considered as his own special people, or his possession.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:62: gave: Sa1 4:2, Sa1 4:10, Sa1 4:11, wrought, Psa 89:38; Isa 64:9
John Gill
78:62 He gave his people over also to the sword,.... To those that kill with the sword, as the Targum; that is, to the Philistines, when there fell of them thirty thousand men at once, 1Kings 4:10.
and was wroth with his inheritance; and the above showed that he was, though they were his inheritance, his portion and possession, and he had chosen them for it, Ps 33:12.
Robert Jamieson, A. R. Fausset and David Brown
78:62 gave--or, "shut up."
his people-- (Ps 78:48; 1Kings 4:10-17).
77:6277:62: Արգել ՚ի սուր զժողովուրդ իւր, եւ զժառանգութիւն իւր անտես արար։
62 Իր ժողովրդին սրի մատնեց եւ անտեսեց իր իսկ ժառանգութիւնը:
62 Իր ժողովուրդը սուրի մատնեց Ու իր ժառանգութեանը վրայ բարկացաւ։
Արգել ի սուր զժողովուրդ իւր, եւ զժառանգութիւն իւր անտես արար:

77:62: Արգել ՚ի սուր զժողովուրդ իւր, եւ զժառանգութիւն իւր անտես արար։
62 Իր ժողովրդին սրի մատնեց եւ անտեսեց իր իսկ ժառանգութիւնը:
62 Իր ժողովուրդը սուրի մատնեց Ու իր ժառանգութեանը վրայ բարկացաւ։
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77:6277:62 и предал мечу народ Свой и прогневался на наследие Свое.
77:63 τοὺς ο the νεανίσκους νεανισκος young man αὐτῶν αυτος he; him κατέφαγεν κατεσθιω consume; eat up πῦρ πυρ fire καὶ και and; even αἱ ο the παρθένοι παρθενος virginal; virgin αὐτῶν αυτος he; him οὐκ ου not ἐπενθήθησαν πενθεω sad
77:63. iuvenes eius devoravit ignis et virgines eius nemo luxitFire consumed their young men: and their maidens were not lamented.
62. He gave his people over also unto the sword; and was wroth with his inheritance.
He gave his people over also unto the sword; and was wroth with his inheritance:

77:62 и предал мечу народ Свой и прогневался на наследие Свое.
77:63
τοὺς ο the
νεανίσκους νεανισκος young man
αὐτῶν αυτος he; him
κατέφαγεν κατεσθιω consume; eat up
πῦρ πυρ fire
καὶ και and; even
αἱ ο the
παρθένοι παρθενος virginal; virgin
αὐτῶν αυτος he; him
οὐκ ου not
ἐπενθήθησαν πενθεω sad
77:63. iuvenes eius devoravit ignis et virgines eius nemo luxit
Fire consumed their young men: and their maidens were not lamented.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63. "Девицам его не пели брачных песен" - в этой несчастной войне с филистимлянами так много погибло юношей, что не за кого было выходить замуж.
Adam Clarke: Commentary on the Bible - 1831
78:63: Their maidens were not given to marriage - הוללו hullalu, were not celebrated with marriage songs. It is considered a calamity in the east if a maiden arrives at the age of twelve years without being sought or given in marriage.
Albert Barnes: Notes on the Bible - 1834
78:63: The fire consumed their young men - Fire here may be regarded as an image of destructive war, as in Num 21:28 : "For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab," etc. The idea here is, that the young people had been cut off in war.
And their maidens were not given to marriage - As the young people who would have entered into this relation were cut off in war. The margin here is praised; "The maidens were not praised." This is in accordance with the Hebrew. The idea is, "Their virgins were not praised in nuptial songs;" that is, there were no marriage celebrations; no songs such as were usually composed on such occasions in praise of those who were brides. The Septuagint and the Latin Vulgate render this much less accurately, and much less beautifully, were not lamented.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:63: fire: Psa 78:21; Deu 29:20, Deu 32:22
maidens: Isa 4:1; Jer 7:34, Jer 16:9, Jer 25:10
given to marriage: Heb. praised
Geneva 1599
78:63 The fire (n) consumed their young men; and their maidens were not (o) given to marriage.
(n) They were suddenly destroyed, (1Kings 4:10).
(o) They had no marriage songs: that is, they were not married.
John Gill
78:63 The fire consumed their young men,.... Not Nadab and Abihu, as some of the Jewish Rabbins interpret it, of which Jarchi makes mention; but the young men, the choice, the flower, of the Israelitish army, which engaged with the Philistines in the times of Eli; and the fire that consumed them is not to be understood of material fire, or of extraordinary fire from heaven, but either of the wrath of God, as Jarchi, or of the flaming glittering sword of the enemy, which consumed them like fire; see Num 21:28.
and their maidens were not given to marriage; the young men to whom they should have been married, and to whom they might have been espoused, being slain in battle: or, "were not honoured" (a); that with marriage, which is honourable to all, Heb 13:4, or "were not praised" (b); were not attended with epithalamies and nuptial songs, such as used to be sung at the time of marriage; hence, as Kimchi observes, the nuptial chamber is called , "the house of praise"; and so frequently, when a great calamity is threatened or described, it is said, the voice of the bride and bridegroom is not heard; see Jer 16:9.
(a) "honoratae", Munster; so some in Vatablus. (b) "Celebratae epithalamio", Montanus; "laudatae", Tigurine version, Amama, so Ainsworth; "laudarentur", Junius & Tremellius, Michaelis; "laudabantur", Piscator; "commendabantur", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
78:63 fire--either figure of the slaughter (1Kings 4:10), or a literal burning by the heathen.
given to marriage--literally, "praised"--that is, as brides.
77:6377:63: Զերիտասարդս նոցա եկեր հուր, եւ վասն կուսանաց նոցա ո՛չ ոք սգացաւ։
63 Նրանց երիտասարդներին հուրը լափեց, եւ նրանց կոյսերի համար ոչ ոք չսգաց:
63 Կրակը կերաւ անոր երիտասարդները Ու անոր աղջիկները սուգ չըրին*։
Զերիտասարդս նոցա եկեր հուր, եւ [502]վասն կուսանաց նոցա ոչ ոք սգացաւ:

77:63: Զերիտասարդս նոցա եկեր հուր, եւ վասն կուսանաց նոցա ո՛չ ոք սգացաւ։
63 Նրանց երիտասարդներին հուրը լափեց, եւ նրանց կոյսերի համար ոչ ոք չսգաց:
63 Կրակը կերաւ անոր երիտասարդները Ու անոր աղջիկները սուգ չըրին*։
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77:6377:63 Юношей его поедал огонь, и девицам его не пели брачных песен;
77:64 οἱ ο the ἱερεῖς ιερευς priest αὐτῶν αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἔπεσαν πιπτω fall καὶ και and; even αἱ ο the χῆραι χηρα widow αὐτῶν αυτος he; him οὐ ου not κλαυσθήσονται κλαιω weep; cry
77:64. sacerdotes eius gladio ceciderunt et viduae eius non sunt fletaeTheir priests fell by the sword: and their widows did not mourn.
63. Fire devoured their young men; and their maidens had no marriage-song.
The fire consumed their young men; and their maidens were not given to marriage:

77:63 Юношей его поедал огонь, и девицам его не пели брачных песен;
77:64
οἱ ο the
ἱερεῖς ιερευς priest
αὐτῶν αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
ἔπεσαν πιπτω fall
καὶ και and; even
αἱ ο the
χῆραι χηρα widow
αὐτῶν αυτος he; him
οὐ ου not
κλαυσθήσονται κλαιω weep; cry
77:64. sacerdotes eius gladio ceciderunt et viduae eius non sunt fletae
Their priests fell by the sword: and their widows did not mourn.
63. Fire devoured their young men; and their maidens had no marriage-song.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
64. "Священники его падали от меча" - разумеется смерть Офни и Финееса.
Adam Clarke: Commentary on the Bible - 1831
78:64: Their priests fell by the sword - Hophni and Phinehas, who were slain in that unfortunate battle against the Philistines in which the ark of the Lord was taken, Sa1 4:11.
A Chaldee Targum on this passage says, "In the time in which the ark of the Lord was taken by the Philistines, Hophni and Phinehas, the two priests, fell by the sword at Shiloh; and when the news was brought, their wives made no lamentation, for they both died the same day."
Albert Barnes: Notes on the Bible - 1834
78:64: Their priests fell by the sword - Compare Sa1 4:11. It was considered a special calamity that the ministers of religion were cut down in war.
And their widows made no lamentation - That is, the public troubles were so great, the danger was still so imminent, the calamities thickened so fast, that there was no opportunity for public mourning by formal processions of women, and loud lamentations, such as were usual on these occasions. See the notes at Job 27:15. The meaning is not that there was a want of affection or attachment on the part of the friends of the slain, or that there was no real grief, but that there was no opportunity for displaying it in the customary manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:64: priests: Sa1 2:33, Sa1 2:34, Sa1 4:11, Sa1 4:17, Sa1 22:18, Sa1 22:19
widows: Sa1 4:19, Sa1 4:20; Job 27:15; Eze 24:23
Geneva 1599
78:64 Their priests fell by the sword; and their (p) widows made no lamentation.
(p) Either they were slain before or taken prisoner by their enemies, and so were forbidden.
John Gill
78:64 Their priests fell by the sword,.... Hophni and Phinehas, the sons of Eli, and other priests; which shows the cruelty of the enemy, not to spare men unarmed, as the priests were; and the justice of God, which pursued these men, who were very wicked, and whose character and office could not secure them from divine wrath:
and their widows made no lamentation; for their husbands the priests, who fell by the sword; particularly the widow of Phinehas, who upon the news fell into labour, and as soon as she brought forth her child died, and while she lived took no notice of the death of her husband, nor lamented that, only that the ark of the Lord was taken, 1Kings 4:19, and which might be the case of others; nor could they attend their funerals, or follow them to the grave with lamentations, they falling in battle; and such was their concern for the public loss, that their private sorrow was swallowed up in it. Some understand it of the disrespect and neglect of others, who came not to lament with them, and comfort them, as was usual: one of the Targums paraphrases the whole thus,
"at the time that the Philistines carried captive the ark of the Lord, the priests of Shiloh, Hophni, and Phinehas, fell by the sword; and at the time they brought their wives the news of it, they wept not, for they died even the same day.''
John Wesley
78:64 Priests - Hophni and Phinehas. No lamentation - No funeral solemnities; either because they were prevented by their own death, as the wife of Phinehas was, or disturbed by the invasion of the enemy.
Robert Jamieson, A. R. Fausset and David Brown
78:64 (Compare 1Kings 4:17); and there were, doubtless, others.
made no lamentation--either because stupefied by grief, or hindered by the enemy.
77:6477:64: Քահանայք նոցա անկան ՚ի սուր. եւ զայրիս նոցա ո՛չ ոք էր որ լայր։
64 Նրանց քահանաները սրի քաշուեցին, եւ նրանց այրիներին ոչ ոք չվշտակցեց:
64 Անոր քահանաները սրով ինկան Ու անոր որբեւայրիները չլացին։
Քահանայք նոցա անկան ի սուր, եւ [503]զայրիս նոցա ոչ ոք էր որ լայր:

77:64: Քահանայք նոցա անկան ՚ի սուր. եւ զայրիս նոցա ո՛չ ոք էր որ լայր։
64 Նրանց քահանաները սրի քաշուեցին, եւ նրանց այրիներին ոչ ոք չվշտակցեց:
64 Անոր քահանաները սրով ինկան Ու անոր որբեւայրիները չլացին։
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77:6477:64 священники его падали от меча, и вдовы его не плакали.
77:65 καὶ και and; even ἐξηγέρθη εξεγειρω raise up; awakened ὡς ως.1 as; how ὁ ο the ὑπνῶν υπνος slumber; sleep κύριος κυριος lord; master ὡς ως.1 as; how δυνατὸς δυνατος possible; able κεκραιπαληκὼς κραιπαλαω from; out of οἴνου οινος wine
77:65. et evigilavit quasi dormiens Dominus quasi fortis post crapulam viniAnd the Lord was awaked as one out of sleep, and like a mighty man that hath been surfeited with wine.
64. Their priests fell by the sword; and their widows made no lamentation.
Their priests fell by the sword; and their widows made no lamentation:

77:64 священники его падали от меча, и вдовы его не плакали.
77:65
καὶ και and; even
ἐξηγέρθη εξεγειρω raise up; awakened
ὡς ως.1 as; how
ο the
ὑπνῶν υπνος slumber; sleep
κύριος κυριος lord; master
ὡς ως.1 as; how
δυνατὸς δυνατος possible; able
κεκραιπαληκὼς κραιπαλαω from; out of
οἴνου οινος wine
77:65. et evigilavit quasi dormiens Dominus quasi fortis post crapulam vini
And the Lord was awaked as one out of sleep, and like a mighty man that hath been surfeited with wine.
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Adam Clarke: Commentary on the Bible - 1831
78:65: Then the Lord awaked - He seemed as if he had totally disregarded what was done to his people, and the reproach that seemed to fall on himself and his worship by the capture of the ark.
Like a mighty man - כגבור kegibbor, like a hero that shouteth by reason of wine. One who, going forth to meet his enemy, having taken a sufficiency of wine to refresh himself, and become a proper stimulus to his animal spirits shouts - gives the war-signal for the onset; impatient to meet the foe, and sure of victory. The idea is not taken from the case of a drunken man. A person in such a state would be very unfit to meet his enemy, and could have little prospect of conquest.
Albert Barnes: Notes on the Bible - 1834
78:65: Then the Lord awaked as one out of sleep - literally, as one sleeping; that is, as one who is asleep suddenly arouses himself. The Lord seemed to have slept, or to have been inattentive to what was occurring. Suddenly he aroused himself to inflict vengeance on the enemies of his people. Compare Psa 7:6, note; Psa 44:23, note.
And like a mighty man - The allusion is probably to a warrior.
That shouteth by reason of wine - The proper idea here is that of singing, or lifting up the voice in exultation and rejoicing; the idea of a man who sings and shouts as he is excited by wine, and as he presses onward to conflict and to victory. It is not uncommon in the Scriptures to compare God, as he goes forth to accomplish his purposes on his enemies, with a warrior. See Exo 15:3; Psa 24:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:65: Then: Psa 7:6, Psa 44:23; Isa 51:9
and like: Isa 42:13, Isa 42:14
Geneva 1599
78:65 Then the Lord awaked as one out of sleep, [and] like a mighty man that (q) shouteth by reason of wine.
(q) Because they were drunk in their sins, they judged God's patience to be slumbering, as though he were drunk, therefore he answering their beastly judgment, says, he will awake and take sudden vengeance.
John Gill
78:65 Then the Lord awaked as one out of sleep,.... He seemed to be asleep, while he suffered the ark to be taken, and the Israelites to be slain; and he may be said to awake when he exerted his power in smiting the Philistines, and causing their idol to fall before his ark; see Ps 7:6,
and like a mighty man that shouteth by reason of wine; who having taken a free draught of generous wine, not to excess, goes forth with great courage and cheerfulness to meet his adversary, shouting as he goes, being sure of victory; which must be applied to God with decency, consistent with the glory of his majesty, and the perfections of his nature; and seems designed to express his power and readiness to help his people, and avenge himself on his enemies; see Is 42:13.
Robert Jamieson, A. R. Fausset and David Brown
78:65 (Compare Ps 22:16; Is 42:13).
77:6577:65: Զարթեաւ որպէս ՚ի քնոյ Տէր, որպէս հզօր զի թափէ զգինի։
65 Տէրը կարծես քնից արթնացաւ, ինչպէս գինուց սթափուող հսկայ:
65 Բայց Տէրը արթնցաւ որպէս թէ քունէ՝ Գինիէ սթափած զօրաւոր մարդու մը պէս
Զարթեաւ որպէս ի քնոյ Տէր, որպէս հզօր զի թափէ զգինի:

77:65: Զարթեաւ որպէս ՚ի քնոյ Տէր, որպէս հզօր զի թափէ զգինի։
65 Տէրը կարծես քնից արթնացաւ, ինչպէս գինուց սթափուող հսկայ:
65 Բայց Տէրը արթնցաւ որպէս թէ քունէ՝ Գինիէ սթափած զօրաւոր մարդու մը պէս
zohrab-1805▾ eastern-1994▾ western am▾
77:6577:65 Но, как бы от сна, воспрянул Господь, как бы исполин, побежденный вином,
77:66 καὶ και and; even ἐπάταξεν πατασσω pat; impact τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ὄνειδος ονειδος disgrace αἰώνιον αιωνιος eternal; of ages ἔδωκεν διδωμι give; deposit αὐτοῖς αυτος he; him
77:66. et percussit hostes suos retrorsum obprobrium sempiternum dedit eosAnd he smote his enemies on the hinder parts: he put them to an everlasting reproach.
65. Then the Lord awaked as one out of sleep, like a mighty man that shouteth by reason of wine.
Then the Lord awaked as one out of sleep, [and] like a mighty man that shouteth by reason of wine:

77:65 Но, как бы от сна, воспрянул Господь, как бы исполин, побежденный вином,
77:66
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
ὄνειδος ονειδος disgrace
αἰώνιον αιωνιος eternal; of ages
ἔδωκεν διδωμι give; deposit
αὐτοῖς αυτος he; him
77:66. et percussit hostes suos retrorsum obprobrium sempiternum dedit eos
And he smote his enemies on the hinder parts: he put them to an everlasting reproach.
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Adam Clarke: Commentary on the Bible - 1831
78:66: He smote his enemies in the hinder part - This refers to the hemorrhoids with which he afflicted the Philistines. See the note on Sa1 5:6-10 (note).
Albert Barnes: Notes on the Bible - 1834
78:66: And he smote his enemies in the hinder part - From behind; that is, as they fled. There are two ideas here: one, that they fled at his approach, or turned their backs; the other, that as they fled, he smote and destroyed them.
He put them to a perpetual reproach - As discomfited; as defeated and scattered; as unable to contend with him. The allusion is, probably, to the victories of David, occurring after the events related in the preceding verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:66: And he: Sa1 5:6, Sa1 6:4; Job 40:12
he put: Jer 23:40
John Gill
78:66 And he smote his enemies in the hinder parts,.... Not the Israelites, as Kimchi interprets it, but the Philistines, who in another battle were put to flight, and turned their backs, and so were smitten in their hinder parts; or rather this has reference to the Philistines being smitten with haemorrhoids, or piles in their posteriors, while the ark was retained a captive by them, 1Kings 5:6, and so the Targum paraphrases it,
"and he smote them that troubled them with haemorrhoids in their posteriors;''
the Greek version, as quoted by Suidas (c), is, "he smote his enemies on the back parts of the seat"; signifying, he says, a disease, modestly expressed:
he put them to a perpetual reproach; either by causing their idol Dagon to fall before his ark, and be broken upon the threshold of the house of the idol; in memory of which the priests ever after, nor any that came in thither, trod upon the threshold, 1Kings 5:3, or rather through their sending golden images of their haemorrhoids, and golden mice along with the ark, which were reserved to their perpetual reproach: other instances of the Lord's regard to Israel follow, in providing a proper place for the ark, and appointing a suitable governor over the people.
(c) In voce
John Wesley
78:66 Smote - Them with the piles. Reproach - He caused them to perpetuate their own reproach by sending back the ark of God with their golden emrods, the lasting monuments of their shame.
Robert Jamieson, A. R. Fausset and David Brown
78:66 And he smote . . . part--or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.
77:6677:66: Եհար յե՛տս զթշնամիս իւր, նախատինս յաւիտենից արար զնոսա[7201]։ [7201] Ոմանք.Հար յետս զթշ՛՛։
66 Նա թշնամիներին ետ շպրտեց՝ յաւիտենական նախատինք տալով նրանց:
66 Ու իր թշնամիները ետեւնուն զարկաւ, Յաւիտենական նախատինք տուաւ անոնց։
Եհար յետս զթշնամիս իւր, նախատինս յաւիտենից արար զնոսա:

77:66: Եհար յե՛տս զթշնամիս իւր, նախատինս յաւիտենից արար զնոսա[7201]։
[7201] Ոմանք.Հար յետս զթշ՛՛։
66 Նա թշնամիներին ետ շպրտեց՝ յաւիտենական նախատինք տալով նրանց:
66 Ու իր թշնամիները ետեւնուն զարկաւ, Յաւիտենական նախատինք տուաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
77:6677:66 и поразил врагов его в тыл, вечному сраму предал их;
77:67 καὶ και and; even ἀπώσατο απωθεω thrust away; reject τὸ ο the σκήνωμα σκηνωμα camp; tent Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even τὴν ο the φυλὴν φυλη tribe Εφραιμ εφραιμ Ephraim; Efrem οὐκ ου not ἐξελέξατο εκλεγω select; choose
77:67. et proiecit tabernaculum Ioseph et tribum Efraim non elegitAnd he rejected the tabernacle of Joseph: and chose not the tribe of Ephraim:
66. And he smote his adversaries backward: he put them to a perpetual reproach.
And he smote his enemies in the hinder parts: he put them to a perpetual reproach:

77:66 и поразил врагов его в тыл, вечному сраму предал их;
77:67
καὶ και and; even
ἀπώσατο απωθεω thrust away; reject
τὸ ο the
σκήνωμα σκηνωμα camp; tent
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
τὴν ο the
φυλὴν φυλη tribe
Εφραιμ εφραιμ Ephraim; Efrem
οὐκ ου not
ἐξελέξατο εκλεγω select; choose
77:67. et proiecit tabernaculum Ioseph et tribum Efraim non elegit
And he rejected the tabernacle of Joseph: and chose not the tribe of Ephraim:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67:-68. Такое поведение Ефремова колена было причиной отвержения его Господом, избравшим для Своего обитания гору Сион и колено Иудино.
Adam Clarke: Commentary on the Bible - 1831
78:67: He refused the tabernacle of Joseph - See the note on Psa 78:60 (note).
Albert Barnes: Notes on the Bible - 1834
78:67: Moreover, he refused the tabernacle of Joseph - As a place where his worship should be celebrated. This is the completion of the statement in Psa 78:60. The design is to show that there had been a transfer of the preeminence from the tribe of Ephraim to the tribe of Judah, and from Shiloh to Zion. Joseph is mentioned here as the father of Ephraim, from whom one of the tribes - (one of the most influential and numerous) - was named. Jacob had twelve sons, from whom the twelve tribes in general took their name. As the tribe of Levi, however, being devoted to the sacerdotal work, was not reckoned as one of the, twelve, the number was made up by giving to the descendants of the two sons of Joseph - Ephraim and Manasseh Gen 48:5 - a place among the tribes; and, on this account, the name Joseph does not appear as one of the twelve tribes. Yet Joseph is mentioned here, as the ancestor of one of them - that of Ephraim, from whom the priority and supremacy were withdrawn in favor of the tribe of Judah.
And chose not the tribe of Ephraim - To be the tribe within whose limits the tabernacle should be permanently set up; or within whose limits the place of public worship was finally to be established.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:67: Sa1 6:21, Sa1 7:1; Sa2 6:2, Sa2 6:17
Geneva 1599
78:67 Moreover he refused the tabernacle of (r) Joseph, and chose not the tribe of Ephraim:
(r) Showing that he did not spare the Israelites altogether, though he punished their enemies.
John Gill
78:67 Moreover, he refused the tabernacle of Joseph,.... That is, the tabernacle of Moses, which had been for a long time at Shiloh, a city in the tribe of Ephraim, the son of Joseph; when the ark was brought back by the Philistines, it was not returned to Shiloh, but carried to Kirjathjearim, where it remained twenty years, and after that was had to Zion, the city of David, 1Kings 7:1, so the Targum,
"and he rejected the tabernacle which he had stretched out in the border of Joseph;''
he did not refuse the tabernacle, or remove his presence from it; but he refused the place it had been in, or refused that it should be any more there:
and chose not the tribe of Ephraim: the same thing is designed as before; the meaning is, not that he rejected the tribe of Ephraim from being one of the tribes of Israel; nor does it refer to the revolt of Ephraim, or the ten tribes, from the pure worship of God to idolatry, and their separation from the two tribes of Judah and Benjamin; or to their being carried captive into Assyria; since this historical narration reaches no further than the reign of David, or the time of Solomon at furthest; whereas the facts mentioned were a long time afterwards; nor does it regard the removal of government from the tribe of Ephraim, which was the seat of it in the times of Joshua, of which tribe he was, Num 13:8, though this tribe was overlooked in the choice of a king, one of the tribe of Benjamin being first chosen; and when he was rejected, then one of the tribe of Judah; but this purely, at least principally, intends that it was the will of God that the seat of worship should not be in this tribe any longer; that the ark and tabernacle should be no more there: perhaps the Ephraimites were more culpable, and more provoked the Lord with their idolatry, than the other tribes, since they are first and last taken notice of as the objects of the divine resentment in this account; see Ps 78:9.
John Wesley
78:67 Refused - He would not have his ark to abide any longer in the tabernacle of Shiloh, which was in the tribe of Joseph or Ephraim.
Robert Jamieson, A. R. Fausset and David Brown
78:67 tabernacle of Joseph--or, "home," or, "tribe," to which--
tribe of Ephraim--is parallel (compare Rev_ 7:8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Gen 49:10).
77:6777:67: Մերժեաց նա զխորանն Յովսեփու, եւ զազգն Եփրեմի նա ո՛չ ընտրեաց։
67 Մերժեց նա խորանը Յովսէփի, եւ Եփրեմի ցեղին նա չընտրեց,
67 Յովսէփին վրանը մերժեց Ու Եփրեմին ցեղը չընտրեց
Մերժեաց նա զխորանն Յովսեփու, եւ զազգն Եփրեմի նա ոչ ընտրեաց:

77:67: Մերժեաց նա զխորանն Յովսեփու, եւ զազգն Եփրեմի նա ո՛չ ընտրեաց։
67 Մերժեց նա խորանը Յովսէփի, եւ Եփրեմի ցեղին նա չընտրեց,
67 Յովսէփին վրանը մերժեց Ու Եփրեմին ցեղը չընտրեց
zohrab-1805▾ eastern-1994▾ western am▾
77:6777:67 и отверг шатер Иосифов и колена Ефремова не избрал,
77:68 καὶ και and; even ἐξελέξατο εκλεγω select; choose τὴν ο the φυλὴν φυλη tribe Ιουδα ιουδα Iouda; Iutha τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σιων σιων Siōn; Sion ὃ ος who; what ἠγάπησεν αγαπαω love
77:68. sed elegit tribum Iuda montem Sion quem dilexitBut he chose the tribe of Juda, mount Sion which he loved.
67. Moreover he refused the tent of Joseph, and chose not the tribe of Ephraim;
Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:

77:67 и отверг шатер Иосифов и колена Ефремова не избрал,
77:68
καὶ και and; even
ἐξελέξατο εκλεγω select; choose
τὴν ο the
φυλὴν φυλη tribe
Ιουδα ιουδα Iouda; Iutha
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σιων σιων Siōn; Sion
ος who; what
ἠγάπησεν αγαπαω love
77:68. sed elegit tribum Iuda montem Sion quem dilexit
But he chose the tribe of Juda, mount Sion which he loved.
67. Moreover he refused the tent of Joseph, and chose not the tribe of Ephraim;
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
78:68: But chose the tribe of Judah - He chose David of the tribe of Judah as ruler and king; he chose a place within the limits of Judah, to wit, Mount Zion, or Jerusalem, as the place where his worship was to be celebrated. Thus, the ancient prediction in regard to the supremacy of Judah was accomplished. Gen 49:8-10.
The Mount Zion, which he loved - Which he chose, for which he had an affection. Compare Psa 87:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:68: chose: Gen 49:8-10; Rut 4:17-22; Sa1 16:1; Ch2 6:6
mount: Psa 87:2, Psa 132:12-14
John Gill
78:68 But chose the tribe of Judah,.... Both to be the seat of kingly power and government, and of religious worship; the latter is chiefly designed. Jerusalem was, at least part of it, in the tribe of Judah: here David, who was of that tribe, dwelt, and Solomon his son, and all the kings of Judah afterwards; here the temple was built, into which the ark of the covenant was put, and whither the tribes went up to worship
the mount Zion, which he loved; where was the city of David; into which the ark was brought when removed from Gibeah, and on part of which the temple was built: the choice of this place, for such a purpose, was from love, Ps 87:2, it was typical of the church, the choice of which also arises from the everlasting and unchangeable love of God to it.
John Wesley
78:68 Chose - For the seat of the ark and of God's worship.
77:6877:68: Այլ ընտրեաց նա զազգն Յուդայ. լեառն Սիովն զոր եւ սիրեաց[7202]։ [7202] Ոմանք.Զլեառն Սիովն։
68 այլ նա ընտրեց Յուդայի ցեղին, լեռը Սիոնի, որը եւ սիրեց:
68 Հապա Յուդային ցեղը ընտրեց Ու Սիօն լեռը՝ որ սիրեց։
Այլ ընտրեաց նա զազգն Յուդայ, զլեառն Սիոն զոր եւ սիրեաց:

77:68: Այլ ընտրեաց նա զազգն Յուդայ. լեառն Սիովն զոր եւ սիրեաց[7202]։
[7202] Ոմանք.Զլեառն Սիովն։
68 այլ նա ընտրեց Յուդայի ցեղին, լեռը Սիոնի, որը եւ սիրեց:
68 Հապա Յուդային ցեղը ընտրեց Ու Սիօն լեռը՝ որ սիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
77:6877:68 а избрал колено Иудино, гору Сион, которую возлюбил.
77:69 καὶ και and; even ᾠκοδόμησεν οικοδομεω build ὡς ως.1 as; how μονοκερώτων μονοκερως the ἁγίασμα αγιασμα he; him ἐν εν in τῇ ο the γῇ γη earth; land ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
77:69. et aedificavit in similitudinem monoceroton sanctuarium suum quasi terram fundavit illud in saeculumAnd he built his sanctuary as of unicorns, in the land which he founded for ever.
68. But chose the tribe of Judah, the mount Zion which he loved.
But chose the tribe of Judah, the mount Zion which he loved:

77:68 а избрал колено Иудино, гору Сион, которую возлюбил.
77:69
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ὡς ως.1 as; how
μονοκερώτων μονοκερως the
ἁγίασμα αγιασμα he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐθεμελίωσεν θεμελιοω found
αὐτὴν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
77:69. et aedificavit in similitudinem monoceroton sanctuarium suum quasi terram fundavit illud in saeculum
And he built his sanctuary as of unicorns, in the land which he founded for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
69. "Устроил, как небо, святилище Свое". Скиния, построенная Давидом на Сионе, своей красотой, размерами и богатством превосходила скинию в Силоме, почему она и называется писателем сравнительно с первой - небесной. Пребывание Господа на Сионе - вечно, поэтому ни одно колено не должно мечтать о перенесении Кивота Завета когда-либо в другое место.
Adam Clarke: Commentary on the Bible - 1831
78:69: He built his sanctuary like high palaces - כמו רמים kemo ramim, which several of the Versions understand of the monoceros or rhinoceros. The temple of God at Jerusalem was the only one in the land, and stood as prominent on Mount Zion as the horn of the unicorn or rhinoceros does upon his snout. And there he established his ark, to go no more out as long as the temple should last. Before this time it was frequently in a migratory state, not only in the wilderness, but afterwards in the promised land. See the notes on Psa 78:60 (note).
Albert Barnes: Notes on the Bible - 1834
78:69: And he built his sanctuary - His holy place; that is, his tabernacle. The temple was not then built; and, when reared, it was not on Mount Zion, but on Mount Moriah. The name Zion, however, was often given to the whole city.
Like high palaces - The word palaces is not in the original. The Hebrew means simply high places, like hills or mountains. The meaning is, that his sanctuary was exalted, as if it were placed on a high hill. It was a conspicuous object; it could be seen from afar; it was the most prominent thing in the land. See the notes at Isa 2:2.
Like the earth - Permanent and established.
Which he hath established for ever - Margin, as in Hebrew, founded. The earth is often represented as founded or established on a solid basis, and thus becomes an emblem of stability and perpetuity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:69: And he: Kg1 6:2, Kg1 9:8; Ch2 3:4
high: Ch1 29:1, Ch1 29:19; Ch2 2:9
earth: Psa 102:25, Psa 104:5, Psa 119:90, Psa 119:91; Sa1 2:8; Job 26:7; Isa 48:13, Isa 51:6; Col 1:16, Col 1:17; Rev 20:11
established: Heb. founded
Geneva 1599
78:69 And he (s) built his sanctuary like high [palaces], like the earth which he hath established for ever.
(s) By building the temple, and establishing the kingdom, he declares that the signs of his favour were among them.
John Gill
78:69 And he built his sanctuary like high palaces,.... The temple at Jerusalem, called a sanctuary, or holy place, because separated and dedicated to holy use and service; where the holy God had his residence, and was worshipped, and was a figure of the holy place not made with hands: this is said to be built by the Lord, because the materials provided for it, and which David and his people so willingly offered, were his own; "of his own" they gave him; as well as the pattern after which it was made was had from the Spirit of God; and it was the Lord that put it into the heart of David to set such a work afoot, and encouraged Solomon to begin and finish it, and gave wisdom, health, and strength, to the workmen to accomplish it; and in reference to this are the words in Ps 127:1, "except the Lord build the house", &c. and this he built not like the "high places", where idolatry was committed; the temple was not built in imitation of them; but like what high and eminent men, like such buildings as: they erect; like stately palaces, so Aben Ezra and Kimchi, built for kings and great personages; and such a building was the temple, the most magnificent in all the world, as built by Solomon, and even as rebuilt by Zerubbabel, and repaired by Herod; see Mk 13:1 or it was built "on high", as the Syriac version, on a high hill, Mount Moriah: the Targum is,
"as the horn of the unicorn;''
and so the Septuagint, Vulgate Latin, and Arabic versions. Jarchi interprets it as the high heavens, of which it was a figure; it was like them for magnificence and glory, and like the earth for stability, as follows:
like the earth, which he hath established for ever; as to the substance of it; though as to the qualities of it, it will be done away, and a new one arise; otherwise it will abide for ever, Eccles 1:4, this respects the continuance of the temple during the Jewish dispensation, when the Gospel temple, or Gospel church, should take place, which will continue to the end of the world: this is opposed to the frequent moves of the tabernacle and ark before the temple was built, when there was no abiding habitation provided for it.
John Wesley
78:69 Sanctuary - The temple of Solomon. Palaces - Magnificent and gloriously. Established - Not now to be moved from place to place, as the tabernacle was, but as a fixed place for the ark's perpetual residence.
Robert Jamieson, A. R. Fausset and David Brown
78:69 Exalted as--
high palaces--or, "mountains," and abiding as--the earth.
77:6977:69: Շինեաց որպէս միեղջերոյ զսրբութիւն նորա յերկրի հաստատեաց զնա յաւիտեան։
69 Նրա սրբարանը շինեց միեղջերուի նմանութեամբ՝ յաւիտեան գետնի վրայ հաստատելով այն:
69 Իր սրբարանը շինեց բարձր բլուրներու պէս, Այն երկրին պէս որ յաւիտենապէս հաստատեց։
Շինեաց որպէս [504]միեղջերոյ զսրբութիւն նորա, յերկրի`` հաստատեաց զնա յաւիտեան:

77:69: Շինեաց որպէս միեղջերոյ զսրբութիւն նորա յերկրի հաստատեաց զնա յաւիտեան։
69 Նրա սրբարանը շինեց միեղջերուի նմանութեամբ՝ յաւիտեան գետնի վրայ հաստատելով այն:
69 Իր սրբարանը շինեց բարձր բլուրներու պէս, Այն երկրին պէս որ յաւիտենապէս հաստատեց։
zohrab-1805▾ eastern-1994▾ western am▾
77:6977:69 И устроил, как небо, святилище Свое и, как землю, утвердил его навек,
77:70 καὶ και and; even ἐξελέξατο εκλεγω select; choose Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him καὶ και and; even ἀνέλαβεν αναλαμβανω take up; take along αὐτὸν αυτος he; him ἐκ εκ from; out of τῶν ο the ποιμνίων ποιμνιον flock τῶν ο the προβάτων προβατον sheep
77:70. et elegit David servum suum et tulit eum de gregibus ovium sequentem fetas adduxit eumAnd he chose his servant David, and took him from the flocks of sheep: he brought him from following the ewes great with young,
69. And he built his sanctuary like the heights, like the earth which he hath established for ever.
And he built his sanctuary like high [palaces], like the earth which he hath established for ever:

77:69 И устроил, как небо, святилище Свое и, как землю, утвердил его навек,
77:70
καὶ και and; even
ἐξελέξατο εκλεγω select; choose
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέλαβεν αναλαμβανω take up; take along
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
ποιμνίων ποιμνιον flock
τῶν ο the
προβάτων προβατον sheep
77:70. et elegit David servum suum et tulit eum de gregibus ovium sequentem fetas adduxit eum
And he chose his servant David, and took him from the flocks of sheep: he brought him from following the ewes great with young,
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Adam Clarke: Commentary on the Bible - 1831
78:70: He chose David - See the account Sa1 16:11 (note), etc.
Albert Barnes: Notes on the Bible - 1834
78:70: He chose David also his servant - He chose him that he might set him over his people as their king. The idea is, that David was selected when he had no natural pretensions to the office, as he did not pertain to a royal family, and could have no claim to such a distinction. The account of this choice is contained in 1 Sam. 15:1-30.
And took him from the sheep-folds - From the humble occupation of a shepherd. Sa1 16:11; Sa2 7:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:70: chose: Psa 89:19, Psa 89:20; Sa1 16:11, Sa1 16:12; Sa2 3:18, Sa2 6:21; Act 13:22
and took: Exo 3:1, Exo 3:10; 1Sam. 17:15-54; Sa2 7:8; Kg1 19:19, Kg1 19:20; Amo 7:14, Amo 7:15; Mat 4:18-22
John Gill
78:70 He chose David also his servant,.... To be king of Israel, the youngest of his father's family, when he rejected all the rest; see 1Kings 16:6, an eminent type of our Lord Jesus Christ, who is called by his name, Ps 89:3 and the signification of his name "Beloved" agrees with him, who is beloved of God, as his Son, and as man and Mediator; and beloved of men, of all the saints: and so likewise his character as a servant suits with him; who not only frequently has the name of a servant, Ps 89:19, but appeared in the form of one, Phil 2:7, had the work of a servant to do, which he has accomplished, even the great work of our salvation, Jn 17:4, in doing which, and all things leading on and appertaining to it, he took the utmost delight and pleasure, and used the greatest diligence and assiduity, Jn 4:34 and justly acquired the character of a faithful and righteous servant, Is 53:11, and to this work and office he was chosen and called by his Father, Is 42:1,
and took him from the sheepfolds; from whence he was fetched when Samuel was sent by the Lord to anoint him, 1Kings 16:11, so Moses, while he was feeding his father's sheep, was called to be the saviour and deliverer of Israel, Ex 3:1, and Amos was taken from following the flock to be a prophet of the Lord, Amos 7:13, and as David was a type of Christ, this may express the mean condition of our Lord, in his state of humiliation, previous to his exaltation, and the more open exercise of his kingly office.
Robert Jamieson, A. R. Fausset and David Brown
78:70 God's sovereignty was illustrated in this choice. The contrast is striking--humility and exaltation--and the correspondence is beautiful.
77:7077:70: Ընտրեաց զԴաւիթ ծառայ իւր եւ ընկալաւ զնա ՚ի հօտէ խաշանց, ՚ի վերջին ծնելոցն ընկալաւ զնա[7203]։ [7203] Ոմանք.Եւ ՚ի վերջին ծնելոց։
70 Ընտրեց Դաւթին՝ իր ծառային, եւ նրան դուրս քաշեց ոչխարների հօտից:
70 Իր Դաւիթ ծառան ընտրեց Եւ զանիկա ոչխարի փարախներէն առաւ
Ընտրեաց զԴաւիթ ծառայ իւր եւ ընկալաւ զնա ի հօտէ խաշանց:

77:70: Ընտրեաց զԴաւիթ ծառայ իւր եւ ընկալաւ զնա ՚ի հօտէ խաշանց, ՚ի վերջին ծնելոցն ընկալաւ զնա[7203]։
[7203] Ոմանք.Եւ ՚ի վերջին ծնելոց։
70 Ընտրեց Դաւթին՝ իր ծառային, եւ նրան դուրս քաշեց ոչխարների հօտից:
70 Իր Դաւիթ ծառան ընտրեց Եւ զանիկա ոչխարի փարախներէն առաւ
zohrab-1805▾ eastern-1994▾ western am▾
77:7077:70 и избрал Давида, раба Своего, и взял его от дворов овчих
77:71 ἐξόπισθεν εξοπισθεν the λοχευομένων λοχευω take; get αὐτὸν αυτος he; him ποιμαίνειν ποιμαινω shepherd Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even Ισραηλ ισραηλ.1 Israel τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him
77:71. ut pasceret Iacob populum eius et Israhel hereditatem eiusTo feed Jacob his servant and Israel his inheritance.
70. He chose David also his servant, and took him from the sheepfolds:
He chose David also his servant, and took him from the sheepfolds:

77:70 и избрал Давида, раба Своего, и взял его от дворов овчих
77:71
ἐξόπισθεν εξοπισθεν the
λοχευομένων λοχευω take; get
αὐτὸν αυτος he; him
ποιμαίνειν ποιμαινω shepherd
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
77:71. ut pasceret Iacob populum eius et Israhel hereditatem eius
To feed Jacob his servant and Israel his inheritance.
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Adam Clarke: Commentary on the Bible - 1831
78:71: From following the ewes - Instances of this kind are not unfrequent in the ancient Greek and Roman history. Croesus said that Gypes, who was the first of his race, was a slave, and rose to sovereignty, succeeding his predecessor, of whose sheep he had been the pastor.
Albert Barnes: Notes on the Bible - 1834
78:71: From following the ewes great with younq - Margin, as in Hebrew, From after. The meaning is, that he followed after them; that is, he attended them, or watched over them as a shepherd. The single word rendered "the ewes great with young" - עול ‛ û l - is a participle from עלוה ‛ â lâ hô, to ascend, to go up; and then, to bring up, to nourish. The exact idea here is doubtless that of bringing up, or of sucking them, and the word should have been so translated here. It is so rendered by Luther. The idea in our translation has been derived from the Septuagint and the Latin Vulgate. The meaning is, that he brought him from being a shepherd to be the ruler of his people - expressed still in the language of a shepherd life.
To feed Jacob his people - Rather, to be a shepherd to them; to perform toward them the office of a shepherd, including the ideas of governing them, providing for them, and defending them. See the notes at Psa 23:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:71: From following: Heb. From after
ewes: Gen 33:13; Isa 40:11
brought: Psa 75:6, Psa 75:7, Psa 113:7, Psa 113:8; Sa1 2:7, Sa1 2:8; Jer 27:5, Jer 27:6
feed: Sa2 5:2; Ch1 11:2; Eze 34:23, Eze 34:24; Mic 5:2-4; Zac 11:4-17; Mat 2:6 *marg. Joh 21:15-17; Pe1 5:2
John Gill
78:71 From following the ewes great with young,.... Or, "from after" them (a); it was usual with the shepherd to put them before him, and to follow them, and gently drive them, which is expressive of his care and tenderness of them; see Gen 33:13, the same is observed of David's antitype, the great and good Shepherd of the sheep, Is 40:11. David was a type of Christ as a shepherd; as he kept his father's sheep, so Christ keeps those that the Father has given him, Jn 10:29, as David kept his flock with great care and courage, and in safety, 1Kings 17:34, so does the Lord Jesus Christ keep his flock in safety, and preserves it from Satan, the roaring lion, and from grievous wolves that enter into it, and every beast of prey that would devour it; and particularly as David took special care of those that were with young, so does the Lord take special care of such that are newborn babes, that have Christ formed in them, and are big with desires after him, carry a burden, and are weary, and heavy laden: the Targum, Jarchi, and Kimchi, interpret the word (b) of such that give suck, and so it most properly signifies:
he brought him to feed Jacob his people, and Israel his inheritance; that is, to rule over them: this is said in allusion to his having been a shepherd; and nothing is more common than for kings to be represented as shepherds, and their acts of government by leading and feeding; and one and the same word in the Greek language signifies to feed and rule: and so the Targum,
"he brought him to rule over Jacob his people:''
this was a great honour indeed, to be the governor of the Lord's people, a special people above all people on the face of the earth, and whom he had chosen to be his inheritance; and in this also he was a type of Christ, who has the throne of his father David given him, and who reigns over the house of Jacob, one of whose titles is King of saints; for as the government of the world in general, so of the church in particular, is on his shoulders, Lk 1:32.
(a) "de post", Montanus, Vatablus, Gejerus; "a post", Michaelis. (b) "lactantes", Vatablus, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
78:71 following . . . ewes, &c.--literally, "ewes giving suck" (compare Is 40:11). On the pastoral terms, compare Ps 79:13.
77:7177:71: Հովուել զՅակովբ ծառայ իւր, եւ զԻսրայէլ ժառանգութիւն իւր։
71 Նորածին գառների միջից վերցրեց նրան, որ հովուի իր ծառայ Յակոբի ցեղին եւ իր ժառանգութիւնը՝ Իսրայէլը:
71 Ծիծ տուող ոչխարներուն ետեւէն բերաւ զանիկա, Որպէս զի իր Յակոբ ժողովուրդը Ու իր Իսրայէլ ժառանգութիւնը հովուէ։
ի վերջին ծնելոցն ընկալաւ զնա, հովուել զՅակոբ ծառայ իւր, եւ զԻսրայէլ ժառանգութիւն իւր:

77:71: Հովուել զՅակովբ ծառայ իւր, եւ զԻսրայէլ ժառանգութիւն իւր։
71 Նորածին գառների միջից վերցրեց նրան, որ հովուի իր ծառայ Յակոբի ցեղին եւ իր ժառանգութիւնը՝ Իսրայէլը:
71 Ծիծ տուող ոչխարներուն ետեւէն բերաւ զանիկա, Որպէս զի իր Յակոբ ժողովուրդը Ու իր Իսրայէլ ժառանգութիւնը հովուէ։
zohrab-1805▾ eastern-1994▾ western am▾
77:7177:71 и от доящих привел его пасти народ Свой, Иакова, и наследие Свое, Израиля.
77:72 καὶ και and; even ἐποίμανεν ποιμαινω shepherd αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ἀκακίᾳ ακακια the καρδίας καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the συνέσεσι συνεσις comprehension τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him ὡδήγησεν οδηγεω guide αὐτούς αυτος he; him
77:72. qui pavit eos in simplicitate cordis sui et in prudentia manuum suarum dux eorum fuitAnd he fed them in the innocence of his heart: and conducted them by the skilfulness of his hands.
71. From following the ewes that give suck he brought him, to feed Jacob his people, and Israel his inheritance.
From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance:

77:71 и от доящих привел его пасти народ Свой, Иакова, и наследие Свое, Израиля.
77:72
καὶ και and; even
ἐποίμανεν ποιμαινω shepherd
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ἀκακίᾳ ακακια the
καρδίας καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
συνέσεσι συνεσις comprehension
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
ὡδήγησεν οδηγεω guide
αὐτούς αυτος he; him
77:72. qui pavit eos in simplicitate cordis sui et in prudentia manuum suarum dux eorum fuit
And he fed them in the innocence of his heart: and conducted them by the skilfulness of his hands.
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Adam Clarke: Commentary on the Bible - 1831
78:72: So he fed them - Here David is mentioned as having terminated his reign. He had fed the people, according to the integrity of his heart, for that was ever disposed to do the will of God in the administration of the kingdom: and his hand being skillful in war, he always led them out to victory against their enemies.
Albert Barnes: Notes on the Bible - 1834
78:72: So he fed them - He performed toward them the office of a shepherd.
According to the integrity of his heart - literally, "According to the perfection of his heart." That is, he was upright and pure in the administration of his government.
And guided them by the skillfulness of his hands - literally, "by the understanding of his hands" - as if the hand had been endued with intelligence. Compare Psa 144:1 : "Which teacheth my hands to war, and my fingers to fight." See also Psa 137:5. The idea is, that he administered the government with integrity and uprightness. This is a beautiful tribute to the integrity and purity of the administration of David. It is not the language of flattery; it is a simple statement, flowing from the heart, in favor of a just and upright administration; and it is a true statement of what the administration of David was. Save in the matter of Uriah - over which he afterward wept so bitterly - his administration was eminently just, pure, impartial, wise, and benignant; probably none among people have been more so. The whole psalm is thus a beautiful argument showing why the government had been transferred from Ephraim to Judah, and why it had been placed in the hands of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
78:72: according: Psa 75:2, Psa 101:1-8; Sa2 8:15; Kg1 9:4, Kg1 15:5; Isa 11:2-4; Act 13:22, Act 13:36
guided: Kg1 3:6-9, Kg1 3:28; Zac 11:15-17; Co2 3:5, Co2 3:6; Ti2 2:15; Jam 1:5
Geneva 1599
78:72 So (t) he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
(t) He shows where a kings charge stands: that is, to provide faithfully for his people, to guide them by counsel, and defend them by power.
John Gill
78:72 So he fed them according to the integrity of his heart,.... Or, "reigned over them", as the Targum; that is, over the people of Israel, and which he did in such manner as showed uprightness of heart, and that he was, as his character is, a man after God's own heart: it appeared, by his administration of government, that he sought not his own honour and interest, and the aggrandizing of his family, but the good of his people, and the glory of God; and this character, in the fullest extent, and highest sense of it, best agrees with Christ, the righteous branch raised unto David, Jer 23:5,
and guided them by the skilfulness of his hands; or "by the prudencies" of his hands, as the Targum; or, by the prudencies (c), as in the original text; with the most consummate wisdom and skill: hands are made mention of, partly in allusion to the shepherd, as David had been, who carries a staff in his hand, and guides his flock with it; and partly with respect to the acts and administration of government, which were wisely performed by him: he made wise laws for his people and soldiers, and put them in execution; he behaved wisely in the court and in the camp; but was greatly and infinitely exceeded by his antitype, the servant of the Lord, that should deal prudently, Is 52:13, and who is abundantly qualified for it, as being not only the Wisdom of God, and the all wise God, but even, as Mediator, has the spirit of wisdom on him, and the treasures of wisdom in him.
(c) "prudentiis", Vatablus; "intelligentiis", Pagninus, Montanus, Gejerus, Michaelis; "discretions", Ainsworth.
77:7277:72: Արածէր զնոսա իմաստութեամբ սրտի իւրոյ, յանմեղութիւն ձեռաց իւրոց առաջնորդէր նոցա։ Տունք. հդ̃։
72 Նա արածեցնում էր նրանց իր սրտի իմաստութեամբ, իր անմեղունակ ձեռքերով առաջնորդում էր նրանց:
72 Անիկա ալ հովուեց զանոնք իր սրտին անմեղութիւնովը Ու իր ձեռքերուն ճարտարութեամբը առաջնորդեց անոնց։
Արածէր զնոսա իմաստութեամբ սրտի իւրոյ, [505]յանմեղութիւն ձեռաց իւրոց առաջնորդէր նոցա:

77:72: Արածէր զնոսա իմաստութեամբ սրտի իւրոյ, յանմեղութիւն ձեռաց իւրոց առաջնորդէր նոցա։ Տունք. հդ̃։
72 Նա արածեցնում էր նրանց իր սրտի իմաստութեամբ, իր անմեղունակ ձեռքերով առաջնորդում էր նրանց:
72 Անիկա ալ հովուեց զանոնք իր սրտին անմեղութիւնովը Ու իր ձեռքերուն ճարտարութեամբը առաջնորդեց անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
77:7277:72 И он пас их в чистоте сердца своего и руками мудрыми водил их.
72. So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands:

77:72 И он пас их в чистоте сердца своего и руками мудрыми водил их.
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