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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом написан, вероятно, во времена Давида его современником пророком Асафом и представляет пасхальную песнь. На последнее указывает напоминание автора о выходе из Египта, по каковому поводу и была установлена Пасха (6), равно также и указание на пшеницу (17), что напоминает то постановление закона Моисея, по которому на Пасху должно было приносить Богу начатки плодов земных (Лев XXIII:5-11), так как к этому времени созревала первая жатва. Указание 7: ст. на новомесячие не препятствует данному пониманию, потому что оно касается первого дня месяца Нисана, в который совершалась Пасха, и который, составляя начало церковного года, так же праздновался и возвещался трубою, как первый день месяца Тисри, начального месяца гражданского года. Празднуйте торжественно и радостно праздник, который установил Господь, когда вывел вас из земли Египетской, совершил многочисленные чудеса и заповедал верно служить только Себе (2-11). Но народ не слушал Господа, не покорялся Ему. Если бы он слушал Его, то Господь смирил бы всех врагов его и насытил бы евреев туком пшеницы и медом из скалы (12-17). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm was penned, as is supposed, not upon occasion of any particular providence, but for the solemnity of a particular ordinance, either that of the new-moon in general or that of the feast of trumpets on the new moon of the seventh month, Lev. xxiii. 24; Num. xxix. 1. When David, by the Spirit, introduced the singing of psalms into the temple-service this psalm was intended for that day, to excite and assist the proper devotions of it. All the psalms are profitable; but, if one psalm be more suitable than another to the day and observances of it, we should choose that. The two great intentions of our religious assemblies, and which we ought to have in our eye in our attendance on them, are answered in this psalm, which are, to give glory to God and to receive instruction from God, to "behold the beauty of the Lord and to enquire in his temple;" accordingly by this psalm we are assisted on our solemn feast days, I. In praising God for what he is to his people (ver. 1-3), and has done for them, ver. 4-7. II. In teaching and admonishing one another concerning the obligations we lie under to God (ver. 8-10), the danger of revolting from him (ver. 11, 12), and the happiness we should have if we would but keep close to him, ver. 13-16. This, though spoken primarily of Israel of old, is written for our learning, and is therefore to be sung with application. Adam Clarke: Commentary on the Bible - 1831 An exhortation to the people to praise God for his benefits, Psa 81:1-7; and to attend to what he had prescribed, Psa 81:8-10; their disobedience lamented, Psa 81:11; the miseries brought on themselves by their transgressions, Psa 81:12-16. The title is the same as to Psa 8:1-9 (note), which see. There are various opinions concerning the occasion and time of this Psalm: but it is pretty generally agreed that it was either written for or used at the celebration of the Feast of Trumpets, (see on Lev 23:24 (note)), which was held on the first day of the month Tisrl, which was the beginning of the Jewish year; and on that day it is still used in the Jewish worship. According to Jewish tradition, credited by many learned Christians, the world was created in Tisri, which answers to our September. The Psalm may have been used in celebrating the Feast of Trumpets on the first day of Tisri, the Feast of Tabernacles on the fifteenth of the same month, the creation of the world, the Feasts of the New Moons, and the deliverance of the Israelites from Egypt; to all which circumstances it appears to refer. Albert Barnes: Notes on the Bible - 1834 81:0: This psalm purports also to be a psalm of Asaph. See Introduction to Ps. 73. In the absence of any evidence to the contrary, it may be assumed to have been composed by or for the Asaph who was the contemporary of David, and who was, appointed by him to preside over the music of the sanctuary. Venema, indeed, supposes that the psalm was composed in the time of Josiah, at the observance of the great Passover celebrated by him 2 Chr. 35; but there is no positive evidence of this, though there is nothing in the psalm that is inconsistent with such a supposition. On the phrase in the title, upon Gittith, see the notes at the title to Psa 8:1-9. The occasion on which the psalm was composed seems to have been a festal occasion, and the circumstances in the psalm will probably best accord with the supposition that it was the Feast of the Passover. Rosenmuller has indeed endeavored to show (see his notes at Psa 81:4) that it was composed on occasion of the Feast of Trumpets (Lev 23:24, following); but there is nothing in the psalm which would necessarily restrict it to that, and, as we shall see, all the circumstances in the psalm harmonize with the supposition that it was at the Feast of the Passover, the principal and the most important festival of the Hebrews. It is well remarked by DeWette (Introduction to the psalm), that as the Hebrews were required to make known to their children the design of the ordinance of the Passover (see Exo 12:26-27), nothing would be more natural than that the sacred poets should take occasion from the return of that festival to enforce the truths pertaining to it in songs composed for the celebration. Such seems to have been the design of this psalm - reminding the people of the goodness of God in the past, and recalling them from their sins by a remembrance of his mercies, and by a view of what would be the consequences of fully obeying his law. It would seem from the psalm not improbable that it was composed in a time of national declension in religion, and when there was a tendency to idolatry, and that the object of the author was to rouse the nation from that state, and to endeavor by a reference to the past to bring them back to a more entire devotedness to God. The contents of the psalm are as follows: I. The duty of praise, particularly on such occasions as that on which the psalm was composed; a duty enjoined even in Egypt, in the time of Joseph, when God delivered his people out of that strange land, Psa 81:1-7. II. The main command which was then ordained to be the guide of the people - the fixed law of the nation - the fundamental idea in their polity - that there was to be no strange god among them, but that they were to worship the true God, and him alone, Psa 81:8-10. III. The fact that the nation had refused to hear; that there had been such a proneness to worship other gods, and to fall into the habits of idolaters, that God had given them up to their own desires, and suffered them to walk in their own ways, Psa 81:11-12. IV. A statement of what God would have done for them if they had been obedient; of what would have been the effect on their national prosperity if they had hearkened to the commands of God; and consequently of what would still be the result if the people should be obedient, and submit themselves wholly to the law of God, Psa 81:13-16. Particularly: (1) Their enemies would have been subdued, Psa 81:14. (2) those who hated the Lord would have yielded themselves to him, Psa 81:15. (3) God would have given them abundant prosperity; he would have fed them with the finest of the wheat, and would have satisfied them with honey out of the rock, Psa 81:16. The psalm is of special importance to the church now, as reminding it of its obligation from the past mercies of God, and as showing what would be the consequences if it should be wholly devoted to the service of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 81:1, An exhortation to a solemn praising of God; Psa 81:4, God challenges that duty by reason of his benefits; Psa 81:8, God, exhorting to obedience, complains of their disobedience, which proves their own hurt. Psa 8:1 *title Carl Friedrich Keil and Franz Delitzsch Easter Festival Salutation and Discourse Ps 80, which looks back into the time of the leading forth out of Egypt, is followed by another with the very same Asaphic thoroughly characteristic feature of a retrospective glance at Israel's early history (cf. More particularly Ps 81:11 with Ps 80:9). In Psalms 81 the lyric element of Ps 77 is combined with the didactic element of Ps 78. The unity of these Psalms is indubitable. All three have towards the close the appearance of being fragmentary. Fro the author delights to ascend to the height of his subject and to go down into the depth of it, without returning to the point from which he started. In Ps 77 Israel as a whole was called "the sons of Jacob and Joseph;" in Ps 78 we read "the sons of Ephraim" instead of the whole nation; here it is briefly called "Joseph." This also indicates the one author. Then Psalms 81, exactly like Ps 79:1-13, is based upon the Pentateuchal history in Exodus and Deuteronomy. Jahve Himself speaks through the mouth of the poet, as He did once through the mouth of Moses - Asaph is κατ ̓ ἐξοχήν the prophet (חזה) among the psalmists. The transition from one form of speech to another which accompanies the rapid alternation of feelings, what the Arabs call talwı̂n el-chitab, "a colouring of a speech by a change of the persons," is also characteristic of him, as later on of Micah (e.g., Mic 6:15.). This Psalms 81 is according to ancient custom the Jewish New Year's Psalm, the Psalm of the Feast of Trumpets (Num 29:1), therefore the Psalm of the first (and second) of Tishri; it is, however, a question whether the blowing of the horn (shophar) at the new moon, which it calls upon them to do, does not rather apply to the first of Nisan, to the ecclesiastical New Year. In the weekly liturgy of the Temple it was the Psalm for the Thursday. The poet calls upon them to give a jubilant welcome to the approaching festive season, and in Ps 81:7. Jahve Himself makes Himself heard as the Preacher of the festival. He reminds those now living of His loving-kindness towards ancient Israel, and admonishes them not to incur the guilt of like unfaithfulness, in order that they may not lose the like tokens of His loving-kindness. What festive season is it? Either the Feast of the Passover or the Feast of Tabernacles; for it must be one of these two feasts which begin on the day of the full moon. Because it is one having reference to the redemption of Israel out of Egypt, the Targum, Talmud (more particularly Rosh ha-Shana, where this Psalm is much discussed), Midrash, and Sohar understand the Feast of Tabernacles; because Ps 81:2-4 seem to refer to the new moon of the seventh month, which is celebrated before the other new moons (Num 10:10), as יום התּרוּעה (Num 29:1, cf. Lev 23:24), i.e., to the first of Tishri, the civil New Year; and the blowing of horns at the New Year, is, certainly not according to Scripture, but yet according to tradition (vid., Maimonides, Hilchoth Shophar Ps 1:2), a very ancient arrangement. Nevertheless we must give up this reference of the Psalm to the first of Tishri and to the Feast of Tabernacles, which begins with the fifteenth of Tishri: - (1) Because between the high feast-day of the first of Tishri and the Feast of Tabernacles on the fifteenth to the twenty-first (twenty-second) of Tishri lies the great day of Atonement on the tenth of Tishri, which would be ignored, by greeting the festive season with a joyful noise from the first of Tishri forthwith to the fifteenth. (2) Because the remembrance of the redemption of Israel clings far more characteristically to the Feast of the Passover than to the Feast of Tabernacles. This latter appears in the oldest law-giving (Ex 23:16; Ex 34:22) as חג האסיף, i.e., as a feast of the ingathering of the autumn fruits, and therefore as the closing festival of the whole harvest; it does not receive the historical reference to the journey through the desert, and therewith its character of a feast of booths or arbours, until the addition in Lev 23:39-44, having reference to the carrying out of the celebration of the feasts in Canaan; whereas the feast which begins with the full moon of Nisan has, it is true, not been entirely free of all reference to agriculture, but from the very beginning bears the historical names פּסח and חג המּצּות. (3) Because in the Psalm itself, viz., in Ps 81:6, allusion is made to the fact which the Passover commemorates. Concerning על־הגּתּית vid., on Ps 8:1. The symmetrical, stichic plan of the Psalm is clear: the schema is 11. 12. 12. John Gill INTRODUCTION TO PSALM 81 To the chief Musician upon Gittith, A Psalm of Asaph. Of "gittith", See Gill on Ps 8:1. The Targum renders it, "upon the harp which came from Gath;'' and so Jarchi says it was a musical instrument that came from Gath. The Septuagint, and the versions which follow that, render it, "for the winepresses". This psalm, according to Kimchi, is said concerning the going out of the children of Israel from Egypt; and was composed in order to be sung at their new moons and solemn feasts, which were typical of Gospel things in Gospel times; see Col 2:16 and so the Syriac version, "a psalm of Asaph, when David by him prepared himself for the solemnities.''.
80:180:1: ՚Ի կատարած. վասն հնձանաց. Սաղմոս յԱսափ. հինգերորդ շաբաթուց. Ձ[7218]։[7218] Ոմանք.՚Ի վերայ հնծանաց... Է-երորդ շաբաթու։ 1 Այսուհետեւ՝ հնձանների մասին. Ասափի հինգշաբթի օրուայ սաղմոսը Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը Ի կատարած. վասն հնձանացն. Սաղմոս Ասափայ, հինգերորդ շաբաթուն: 80:1: ՚Ի կատարած. վասն հնձանաց. Սաղմոս յԱսափ. հինգերորդ շաբաթուց. Ձ[7218]։ [7218] Ոմանք.՚Ի վերայ հնծանաց... Է-երորդ շաբաթու։ 1 Այսուհետեւ՝ հնձանների մասին. Ասափի հինգշաբթի օրուայ սաղմոսը Գլխաւոր երաժշտին՝ Ասափին Սաղմոսը zohrab-1805▾ eastern-1994▾ western am▾	80:080:1 Начальнику хора. На Гефском орудии. Псалом Асафа. 80:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ληνῶν ληνος trough; vat τῷ ο the Ασαφ ασαφ Asaph; Asaf ψαλμός ψαλμος psalm 80:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אֶל־ ʔel- אֶל to שֹׁשַׁנִּ֑ים šōšannˈîm שׁוּשַׁן lily עֵד֖וּת ʕēḏˌûṯ עֵדוּת reminder לְ lᵊ לְ to אָסָ֣ף ʔāsˈāf אָסָף Asaph מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm רֹ֘עֵ֤ה rˈōʕˈē רעה pasture יִשְׂרָאֵ֨ל׀ yiśrāʔˌēl יִשְׂרָאֵל Israel הַאֲזִ֗ינָה haʔᵃzˈînā אזן listen נֹהֵ֣ג nōhˈēḡ נהג drive כַּ ka כְּ as † הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph יֹשֵׁ֖ב yōšˌēv ישׁב sit הַ ha הַ the כְּרוּבִ֣ים kkᵊrûvˈîm כְּרוּב cherub הֹופִֽיעָה׃ hôfˈîʕā יפע shine 80:1. victori in torcularibus AsaphUnto the end, for the winepresses, a psalm for Asaph himself. For the Chief Musician; set to the Gittith. A Psalm of Asaph. KJV Chapter [81] To the chief Musician upon Gittith, [A Psalm] of Asaph: 80:1 Начальнику хора. На Гефском орудии. Псалом Асафа. 80:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῶν ο the ληνῶν ληνος trough; vat τῷ ο the Ασαφ ασαφ Asaph; Asaf ψαλμός ψαλμος psalm 80:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail אֶל־ ʔel- אֶל to שֹׁשַׁנִּ֑ים šōšannˈîm שׁוּשַׁן lily עֵד֖וּת ʕēḏˌûṯ עֵדוּת reminder לְ lᵊ לְ to אָסָ֣ף ʔāsˈāf אָסָף Asaph מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm רֹ֘עֵ֤ה rˈōʕˈē רעה pasture יִשְׂרָאֵ֨ל׀ yiśrāʔˌēl יִשְׂרָאֵל Israel הַאֲזִ֗ינָה haʔᵃzˈînā אזן listen נֹהֵ֣ג nōhˈēḡ נהג drive כַּ ka כְּ as † הַ the צֹּ֣אן ṣṣˈōn צֹאן cattle יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph יֹשֵׁ֖ב yōšˌēv ישׁב sit הַ ha הַ the כְּרוּבִ֣ים kkᵊrûvˈîm כְּרוּב cherub הֹופִֽיעָה׃ hôfˈîʕā יפע shine 80:1. victori in torcularibus Asaph Unto the end, for the winepresses, a psalm for Asaph himself. For the Chief Musician; set to the Gittith. A Psalm of Asaph. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:1: Sing aloud unto God our strength - There is much meaning here: as God is our strength, let that strength be devoted to his service; therefore, sing aloud! This is principally addressed to the priests and Levites. Albert Barnes: Notes on the Bible - 1834 81:1: Sing aloud unto God our strength - The strength and support of the nation; he from whom the nation has derived all its power. The word rendered sing aloud means to rejoice; and then, to make or cause to rejoice. It would be appropriate to a high festal occasion, where music constituted an important part of the public service. And it would be a proper word to employ in reference to any of the great feasts of the Hebrews. Make a joyful noise - A noise indicating joy, as distinguished from a noise of mourning or lamentation. Unto the God of Jacob - Not here particularly the God of the patriarch himself, but of the people who bore his name - his descendants. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:1: A Psalm: Some suppose this Psalm to have been composed to be sung at the feast of Trumpets, before the time of David; and others think it was written at the removal of the ark to Mount Zion; but the most probable opinion is, that it was sung at the dedication of the second temple. of Asaph: or, for Asaph Sing: Psa 67:4; Jer 31:7 our strength: Psa 18:1, Psa 18:2, Psa 28:7, Psa 52:7; Phi 4:13 make: Psa 33:1-3, Psa 46:1-7, Psa 66:1, Psa 100:1, Psa 100:2 the God: Psa 46:11; Gen 50:17; Mat 22:32 Carl Friedrich Keil and Franz Delitzsch 81:1 The summons in Ps 81:2 is addressed to the whole congregation, inasmuch as הריעוּ is not intended of the clanging of the trumpets, but as in Ezra 3:11, and frequently. The summons in Ps 81:3 is addressed to the Levites, the appointed singers and musicians in connection with the divine services, 2Chron 5:12, and frequently. The summons in Ps 81:4 is addressed to the priests, to whom was committed not only the blowing of the two (later on a hundred and twenty, vid., 2Chron 5:12) silver trumpets, but who appear also in Josh 6:4 and elsewhere (cf. Ps 47:6 with 2Chron 20:28) as the blowers of the shophar. The Talmud observes that since the destruction of the Temple the names of instruments שׁופרא and חצוצרתּא are wont to be confounded one for the other (B. Sabbath 36a, Succa 34a), and, itself confounding them, infers from Num 10:10 the duty and significance of the blowing of the shophar (B. Erachin 3b). The lxx also renders both by σάλπιγξ; but the Biblical language mentions שׁופר and חצצרה, a horn (more especially a ram's horn) and a (metal) trumpet, side by side in Ps 98:6; 1Chron 15:28, and is therefore conscious of a difference between them. The Tפra says nothing of the employment of the shophar in connection with divine service, except that the commencement of every fiftieth year, which on this very account is called שׁנת היּבל, annus buccinae, is to be made known by the horn signal throughout all the land (Lev 25:9). But just as tradition by means of an inference from analogy derives the blowing of the shophar on the first of Tishri, the beginning of the common year, from this precept, so on the ground of the passage of the Psalm before us, assuming that בּחרשׁ, lxx ἐν νεομηνίᾳ, refers not to the first of Tishri but to the first of Nisan, we may suppose that the beginning of every month, but, in particular, the beginning of the month which was at the same time the beginning of the ecclesiastical year, was celebrated by a blowing of the shophar, as, according to Josephus, Bell. iv. 9, 12, the beginning and close of the Sabbath was announced from the top of the Temple by a priest with the salpinx. The poet means to say that the Feast of the Passover is to be saluted by the congregation with shouts of joy, by the Levites with music, and even beginning from the new moon (neomenia) of the Passover month with blowing of shophars, and that this is to be continued at the Feast of the Passover itself. The Feast of the Passover, for which Hupfeld devises a gloomy physiognomy, (Note: In the first of his Commentationes de primitiva et vera festorum apud Hebraeos ratione, 1851, 4to.) was a joyous festival, the Old Testament Christmas. 2Chron 30:21 testifies to the exultation of the people and the boisterous music of the Levite priests, with which it was celebrated. According to Num 10:10, the trumpeting of the priests was connected with the sacrifices; and that the slaying of the paschal lambs took place amidst the Tantaratan of the priests (long-drawn notes interspersed with sharp shrill ones, תקיעה תרועה וקיעה), is expressly related of the post-exilic service at least. (Note: Vid., my essay on the Passover rites during the time of the second Temple in the Luther. Zeitschr. 1855; and cf. Armknecht, Die heilige Psalmidoe (1855), S. 5.) The phrase נתן תּף proceeds from the phrase נתן קול, according to which נתן directly means: to attune, strike up, cause to be heard. Concerning כּסה (Prov 7:20 כּסא) tradition is uncertain. The Talmudic interpretation (B. Rosh ha-Shana 8b, Betza 16a, and the Targum which is taken from it), according to which it is the day of the new moon (the first of the month), on which the moon hides itself, i.e., is not to be seen at all in the morning, and in the evening only for a short time immediately after sunset, and the interpretation that is adopted by a still more imposing array of authorities (lxx, Vulgate, Menahem, Rashi, Jacob Tam, Aben-Ezra, Parchon, and others), according to which a time fixed by computation (from כּסה = כּסס, computare) is so named in general, are outweighed by the usage of the Syriac, in which Keso denotes the full moon as the moon with covered, i.e., filled-up orb, and therefore the fifteenth of the month, but also the time from that point onwards, perhaps because then the moon covers itself, inasmuch as its shining surface appears each day less large (cf. the Peshto, 3Kings 12:32 of the fifteenth day of the eighth month, 2Chron 7:10 of the twenty-third day of the seventh month, in both instances of the Feast of Tabernacles), after which, too, in the passage before us it is rendered wa-b-kese, which a Syro-Arabic glossary (in Rosenmller) explains festa quae sunt in medio mensis. The Peshto here, like the Targum, proceeds from the reading חגּינוּ, which, following the lxx and the best texts, is to be rejected in comparison with the singular חגּנוּ. If, however, it is to be read chgnw, and כּסה (according to Kimchi with Segol not merely in the second syllable, but with double Segol כּסה, after the form טנא = טנא) signifies not interlunium, but plenilunium (instead of which also Jerome has in medio mense, and in Prov 7:20, in die plenae lunae, Aquila ἡμέρᾳ πανσελήνου), then what is meant is either the Feast of Tabernacles, which is called absolutely החג in 3Kings 8:2 (2Chron 5:3) and elsewhere, or the Passover, which is also so called in Is 30:29 and elsewhere. Here, as Ps 81:5 will convince us, the latter is intended, the Feast of unleavened bread, the porch of which, so to speak, is ערב פּסח together with the ליל שׁמּרים (Ex 12:42), the night from the fourteenth to the fifteenth of Nisan. In Ps 81:2, Ps 81:3 they are called upon to give a welcome to this feast. The blowing of the shophar is to announce the commencement of the Passover month, and at the commencement of the Passover day which opens the Feast of unleavened bread it is to be renewed. The ל of ליום is not meant temporally, as perhaps in Job 21:30 : at the day = on the day; for why was it not ביום? It is rather: towards the day, but בכסה assumes that the day has already arrived; it is the same Lamed as in Ps 81:2, the blowing of the shophar is to concern this feast-day, it is to sound in honour of it. Geneva 1599 81:1 "To the chief Musician upon (a) Gittith, [A Psalm] of Asaph." Sing (b) aloud unto God our strength: make a joyful noise unto the God of Jacob. (a) An instrument of music brought from Geth. (b) It seems that this psalm was appointed for solemn feasts and assemblies of the people to whom for a time these ceremonies were ordained, but now under the gospel are abolished. John Gill 81:1 Sing aloud unto God our strength,.... The strength of Israel, who, by strength of hand, and a mighty arm, brought Israel out of Egypt, protected and upheld them in the wilderness, and brought them to, and settled and established them in the land of Canaan; and who is the strength of every true Israelite, from whom they have both their natural and spiritual strength; so that they can exercise grace, perform duty, bear afflictions, withstand temptations, fight with and conquer enemies, and hold on and out unto the end; and therefore have reason to sing the praises of God with great fervour, zeal, and affection: make a joyful noise unto the God of Jacob; or Israel, being the God that had made a covenant with them, had chosen them for his peculiar people, and had redeemed them out of the house of bondage, and bestowed peculiar favours upon them; and therefore were under obligation to show forth his praise vocally and audibly, and with strong expressions of joy; and the spiritual Israel of God much more so, who have an interest in the covenant of grace, and share in electing, redeeming, and calling grace, by all which he appears to be their God and Father, in a special sense. Robert Jamieson, A. R. Fausset and David Brown 81:1 Gittith--(See on Ps 8:1, title). A festal Psalm, probably for the passover (compare Mt 26:30), in which, after an exhortation to praise God, He is introduced, reminding Israel of their obligations, chiding their neglect, and depicting the happy results of obedience. (Psa. 81:1-16) our strength-- (Ps 38:7).
80:280:2: Ցնծացէ՛ք առ Աստուած օգնական է մեր աղաղակեցէ՛ք առ Աստուած Յակովբայ[7219]։ [7219] Ոմանք.Զի օգնական մեր է, աղա՛՛։ 2 Ցնծացէ՛ք Աստծու առջեւ, որ օգնականն է մեր, աղաղակեցէ՛ք Յակոբի Աստծուն: 81 Ցնծացէ՛ք Աստուծոյ առջեւ, որ մեր զօրութիւնն է, Ուրախութեա՛մբ աղաղակեցէք Յակոբին Աստուծոյն։ Ցնծացէք առ Աստուած, օգնական է մեր, աղաղակեցէք առ Աստուած Յակոբայ: 80:2: Ցնծացէ՛ք առ Աստուած օգնական է մեր աղաղակեցէ՛ք առ Աստուած Յակովբայ[7219]։ [7219] Ոմանք.Զի օգնական մեր է, աղա՛՛։ 2 Ցնծացէ՛ք Աստծու առջեւ, որ օգնականն է մեր, աղաղակեցէ՛ք Յակոբի Աստծուն: 81 Ցնծացէ՛ք Աստուծոյ առջեւ, որ մեր զօրութիւնն է, Ուրախութեա՛մբ աղաղակեցէք Յակոբին Աստուծոյն։ zohrab-1805▾ eastern-1994▾ western am▾	80:180:2 Радостно пойте Богу, твердыне нашей; восклицайте Богу Иакова; 80:2 ἀγαλλιᾶσθε αγαλλιαω jump for joy τῷ ο the θεῷ θεος God τῷ ο the βοηθῷ βοηθος helper ἡμῶν ημων our ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 80:2 לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face אֶפְרַ֨יִם׀ ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and בִנְיָ֘מִ֤ן vinyˈāmˈin בִּנְיָמִן Benjamin וּ û וְ and מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh עֹורְרָ֥ה ʕôrᵊrˌā עור be awake אֶת־ ʔeṯ- אֵת [object marker] גְּבֽוּרָתֶ֑ךָ gᵊvˈûrāṯˈeḵā גְּבוּרָה strength וּ û וְ and לְכָ֖ה lᵊḵˌā הלך walk לִ li לְ to ישֻׁעָ֣תָה yšuʕˈāṯā יְשׁוּעָה salvation לָּֽנוּ׃ llˈānû לְ to 80:2. laudate Deum fortitudinem nostram iubilate Deo IacobRejoice to God our helper: sing aloud to the God of Jacob. 1. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob: 80:2 Радостно пойте Богу, твердыне нашей; восклицайте Богу Иакова; 80:2 ἀγαλλιᾶσθε αγαλλιαω jump for joy τῷ ο the θεῷ θεος God τῷ ο the βοηθῷ βοηθος helper ἡμῶν ημων our ἀλαλάξατε αλαλαζω clang; cry τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 80:2 לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face אֶפְרַ֨יִם׀ ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and בִנְיָ֘מִ֤ן vinyˈāmˈin בִּנְיָמִן Benjamin וּ û וְ and מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh עֹורְרָ֥ה ʕôrᵊrˌā עור be awake אֶת־ ʔeṯ- אֵת [object marker] גְּבֽוּרָתֶ֑ךָ gᵊvˈûrāṯˈeḵā גְּבוּרָה strength וּ û וְ and לְכָ֖ה lᵊḵˌā הלך walk לִ li לְ to ישֻׁעָ֣תָה yšuʕˈāṯā יְשׁוּעָה salvation לָּֽנוּ׃ llˈānû לְ to 80:2. laudate Deum fortitudinem nostram iubilate Deo Iacob Rejoice to God our helper: sing aloud to the God of Jacob. 1. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 An Invitation to Praise. 1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. 2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 4 For this was a statute for Israel, and a law of the God of Jacob. 5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not. 6 I removed his shoulder from the burden: his hands were delivered from the pots. 7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. When the people of God were gathered together in the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here, I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, v. 1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as our strength, and as the God of Jacob, v. 1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the timbrel, harp, and psaltery; and by blowing the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing aloud, and making a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God (Seven times a day will I praise thee; nay, at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising Do. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises. II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (v. 4): This was a statute for Israel, for the keeping up of a face of religion among them; it was a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was ordained for a testimony (v. 5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, v. 5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the solemn feast-day (v. 3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exod. xii. 23, 24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen. xlii. 23), and the Egyptians are said to be to the house of Jacob a people of a strange language, Ps. cxiv. 1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, v. 6. God speaks by him, saying, I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink, had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exod. xiv. 10. Then he answered them with a real answer, out of the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exod. xiv. 24, 25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exod. xix. 21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deut. iv. 33. [3.] God had borne their manners in the wilderness: "I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee." Selah--Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations. Adam Clarke: Commentary on the Bible - 1831 81:2: Take a psalm - זמרה zimrah. I rather think that this was the name of a musical instrument. Bring hither the timbrel - תף toph; some kind of drum or tom tom. The pleasant harp - כנור kinnor. Probably a sistrum, or something like it. A Stringed instrument. With the psaltery - נבל nebel, the nabla. The cithara, Septuagint. Albert Barnes: Notes on the Bible - 1834 81:2: Take a psalm - literally, "Lift up a psalm; perhaps, as we should say, "Raise the tune." Or, it may mean, Take an ode, a hymn, a psalm, composed for the occasion, and accompany it with the instruments of music which are specified. And bring hither the timbrel - For the purpose of praise. On the meaning of this word rendered "timbrel" - תף tô ph - see the notes at Isa 5:12. The pleasant harp - On the word here rendered "harp" - כנור kinnô r - see also the notes at Isa 5:12. The word translated "pleasant" - נעים nâ‛ı̂ ym - means properly pleasant, agreeable, sweet, Psa 133:1; Psa 147:1. It is connected here with the word harp, as meaning that that instrument was distinguished particularly for a sweet or pleasant sound. With the psaltery - On the meaning of the word used here - נבל nebel - see the notes at Isa 5:12. These were the common instruments of music among the Hebrews. They were employed alike on sacred occasions, and in scenes of Rev_elry. See Isa 5:12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:2: Psa 92:3, Psa 95:1, Psa 95:2, Psa 149:1-3; Mar 14:26; Eph 5:19; Col 3:16; Jam 5:13 John Gill 81:2 Take a psalm,.... Or "lift one up" (y); hold up the book, and read and sing it; or rather, lift up the voice in singing a psalm: and bring hither the timbrel; or "give one" (z), put the hand to one: the pleasant harp with the psaltery; make use of all these musical instruments in singing, and so make an agreeable melody: these were used in the times of the Old Testament, and were typical of the spiritual joy and melody in the heart, expressed by vocal singing, under the New Testament; see Rev_ 5:8. (y) "attollite", Piscator; "tollite", Cocceius, Amama, Gejerus. (z) "date", Pagninus, Montanus, &c. Robert Jamieson, A. R. Fausset and David Brown 81:2 unites the most joyful kinds of music, vocal and instrumental.
80:380:3: Առէ՛ք սաղմոս եւ տո՛ւք օրհնութիւն, սաղմոս ասացէք նմա ՚ի ձայն քաղցրութեան[7220]։ [7220] Ոմանք.Առէք սաղմոսք, եւ։ 3 Սաղմո՛ս ասացէք եւ օրհնութի՛ւն տուէք, նրան քաղցրաձայն սաղմո՛ս երգեցէք: 2 Սաղմոս ըսէ՛ք ու թմբուկ զարկէ՛քՆաեւ անոյշ քնարը՝ տաւիղին հետ։ Առէք սաղմոս եւ տուք օրհնութիւն, սաղմոս ասացէք նմա ի ձայն քաղցրութեան: 80:3: Առէ՛ք սաղմոս եւ տո՛ւք օրհնութիւն, սաղմոս ասացէք նմա ՚ի ձայն քաղցրութեան[7220]։ [7220] Ոմանք.Առէք սաղմոսք, եւ։ 3 Սաղմո՛ս ասացէք եւ օրհնութի՛ւն տուէք, նրան քաղցրաձայն սաղմո՛ս երգեցէք: 2 Սաղմոս ըսէ՛ք ու թմբուկ զարկէ՛քՆաեւ անոյշ քնարը՝ տաւիղին հետ։ zohrab-1805▾ eastern-1994▾ western am▾	80:280:3 возьмите псалом, дайте тимпан, сладкозвучные гусли с псалтирью; 80:3 λάβετε λαμβανω take; get ψαλμὸν ψαλμος psalm καὶ και and; even δότε διδωμι give; deposit τύμπανον τυμπανον with; amid κιθάρας κιθαρα harp 80:3 אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֲשִׁיבֵ֑נוּ hᵃšîvˈēnû שׁוב return וְ wᵊ וְ and הָאֵ֥ר hāʔˌēr אור be light פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face וְ wᵊ וְ and נִוָּשֵֽׁעָה׃ niwwāšˈēʕā ישׁע help 80:3. adsumite carmen et date tympanum citharam decoram cum psalterioTake a psalm, and bring hither the timbrel: the pleasant psaltery with the harp. 2. Take up the psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery: 80:3 возьмите псалом, дайте тимпан, сладкозвучные гусли с псалтирью; 80:3 λάβετε λαμβανω take; get ψαλμὸν ψαλμος psalm καὶ και and; even δότε διδωμι give; deposit τύμπανον τυμπανον with; amid κιθάρας κιθαρα harp 80:3 אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֲשִׁיבֵ֑נוּ hᵃšîvˈēnû שׁוב return וְ wᵊ וְ and הָאֵ֥ר hāʔˌēr אור be light פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face וְ wᵊ וְ and נִוָּשֵֽׁעָה׃ niwwāšˈēʕā ישׁע help 80:3. adsumite carmen et date tympanum citharam decoram cum psalterio Take a psalm, and bring hither the timbrel: the pleasant psaltery with the harp. 2. Take up the psalm, and bring hither the timbrel, the pleasant harp with the psaltery. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. Музыка обычно употреблялась евреями при богослужениях (о музыкальных инструментах см. во введении к Псалтири). Adam Clarke: Commentary on the Bible - 1831 81:3: Blow up the trumpet - שופר shophar, a species of horn. Certainly a wind instrument, as the two last were stringed instruments. Perhaps some chanted a psalm in recitativo, while all these instruments vere used as accompaniments. In a representative system of religion, such as the Jewish, there must have been much outside work, all emblematical of better things: no proof that such things should be continued under the Gospel dispensation, where outsides have disappeared, shadows flown away, and the substance alone is presented to the hearts of mankind. He must be ill off for proofs in iavour of instrumental music in the Church of Christ, who has recourse to practices under the Jewish ritual. The feast of the new moon was always proclaimed by sound of trumpet. Of the ceremonies on this occasion I have given a full account in my Discourse on the Eucharist. For want of astronomical knowledge, the poor Jews were put to sad shifts to know the real time of the new moon. They generally sent persons to the top of some hill or mountain about the time which, according to their supputations, the new moon should appear. The first who saw it was to give immediate notice to the Sanhedrin; they closely examined the reporter as to his credibility, and whether his information agreed with their calculations. If all was found satisfactory, the president proclaimed the new moon by shouting out מקדש mikkodesh! "It is consecrated." This word was repeated twice aloud by the people; and was then proclaimed every where by blowing of horns, or what is called the sound of trumpets. Among the Hindoos some feasts are announced by the sound of the conch or sacred shell. Albert Barnes: Notes on the Bible - 1834 81:3: Blow up the trumpet - The word rendered blow means to make a clangor or noise as on a trumpet. The trumpet was, like the timbrel, the harp, and the psaltery, a common instrument of music, and was employed on all their festive occasions. It was at first made of horn, and then was made similar in shape to a horn. Compare Jos 6:5; Lev 25:9; Job 39:25. In the new moon - On the festival held at the time of the new moon. There was a high festival on the appearance of the new moon in the month of Tisri, or October, which was the beginning of their civil year, and it is not improbable that the return of each new moon was celebrated with special services. See the notes at Isa 1:13; compare Kg2 4:23; Amo 8:5; Ch1 23:31; Ch2 2:4. It is not certain, however, that the word used here means new moon. Prof. Alexander renders it in the month; that is, in the month, by way of eminence, in which the passover was celebrated. The word used - חדשׁ chô desh - means, indeed, commonly the new moon; the day of the new moon; the first day of the lunar month Num 29:6; Sa1 20:5, Sa1 20:18, Sa1 20:24; but it also means a month; that is, a lunar month, beginning at the new moon, Gen 8:5; Exo 13:4; et al. The corresponding or parallel word, as we shall see, which is rendered in our version, in the time appointed, means full moon; and the probability is, as Professor Alexander suggests, that in the beginning of the verse the month is mentioned in general, and the particular time of the month - the full moon - in the other part of the verse. Thus the language is applicable to the passover. On the other supposition - the supposition that the new moon and the full moon are both mentioned - there would be manifest confusion as to the time. In the time appointed - The word used here - כסה keseh - means properly the full moon; the time of the full moon. In Syriac the word means either "the first day of the full moon," or "the whole time of the full moon." (Isa Bar Ali, as quoted by Gesenius, Lexicon) Thus, the word means, not as in our translation, in the time appointed, but at the full moon, and would refer to the time of the Passover, which was celebrated on the fourteenth day of the lunar month; that is, when the moon was at the full. Exo 12:6. On our solemn feast day - Hebrew, In the day of our feast. The word solemn is not necessarily in the original, though the day was one of great solemnity. The Passover is doubtless referred to. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:3: Blow: Psa 98:6; Num 10:1-9; Ch1 15:24, Ch1 16:6, Ch1 16:42; Ch2 5:12, Ch2 13:12, Ch2 13:14 new: Lev 23:24, Lev 23:25; Num 10:10, Num 28:11; Kg2 4:23; Col 2:16 solemn: Num 15:3; Deu 16:15; Ch2 2:4, Ch2 8:13; Lam 2:6; Nah 1:15 Geneva 1599 81:3 Blow up the trumpet in the (c) new moon, in the time appointed, on our solemn feast day. (c) Under this feast he comprehends all other solemn days. John Gill 81:3 Blow up the trumpet in the new moon,.... Either in every new moon, or first day of the month, which was religiously observed by the Jews, 4Kings 4:23 or rather the new moon, or first day of the seventh month, the month Tisri, which day was a memorial of blowing of trumpets, Lev 23:34, and so the Targum, "blow the trumpet in the month of Tisri,'' when their new year began, and was typical of the year of the redeemed of the Lord, of the acceptable year of our God, of the famous new year, the Gospel dispensation, when old things passed away, and all things became new. The Jews say this blowing of trumpets was in commemoration of Isaac's deliverance, a ram being sacrificed for him, and therefore they sounded with trumpets made of rams' horns; or in remembrance of the trumpet blown at the giving of the law; though it rather was an emblem of the Gospel, and the ministry of it, by which sinners are aroused, awakened and quickened, and souls are charmed and allured, and filled with spiritual joy and gladness: in the time appointed; so Aben Ezra, Jarchi, and Kimchi, interpret the word of a set fixed time; see Prov 7:20, the word (a) used has the signification of covering; and the former of these understand it of the time just before the change of the moon, when it is covered, which falls in with the former phrase; and so the Targum, "in the moon that is covered;'' though the Latin interpreter renders it, "in the month which is covered with the days of our solemnities,'' there being many festivals in the month of Tisri; the blowing of trumpets on the first day of it, the atonement on the tenth, and the feast of tabernacles on the fifteenth. But De Dieu has made it appear, from the use of the word in the Syriac language, that it should be rendered "in the full moon", and so directs to the right understanding of the feast next mentioned; on our solemn feast day, which must design a feast which was at the full of the moon; and so must be either the feast of the passover, which was on the fourteenth day of the month Nisan, and was a type of Christ our Passover, sacrificed for us, on which account we should keep the feast, Ex 12:6, or else the feast of tabernacles, which was on the fifteenth of the month Tisri, kept in commemoration of the Israelites dwelling in booths, Lev 23:34 and which is called the feast, and the solemn feast, emphatically; see 3Kings 8:2, and was typical of the state of God's people in this world, who dwell in the earthly houses of their tabernacles, and have no continuing city; and of the churches of Christ, which are the tabernacles in which God and his people dwell, and will abide in this form but for a time, and are moveable; and also of Christ's tabernacling in human nature, Jn 1:14. (a) "quum tegitur luna", Piscator; "ad verbum in obtectione", i. e. "eum obtegatur luna a sole", Amama. Robert Jamieson, A. R. Fausset and David Brown 81:3 the new moon--or the month. the time appointed--(Compare Prov 7:20).
80:480:4: Փո՛ղ հարէք ՚ի գլուխս ամսոց, յաւուր նշանաւորի տարեկանաց մերոց։ 4 Փո՛ղ հնչեցրէք ամսագլխին՝ մեր նշանաւոր օրուայ տարեդարձին: 3 Փո՛ղ հնչեցուցէք ամսագլխուն, Նաեւ լուսնի լրման ատենը, մեր տօնին օրը։ Փող հարէք ի գլուխս ամսոց, յաւուր նշանաւորի տարեկանաց մերոց: 80:4: Փո՛ղ հարէք ՚ի գլուխս ամսոց, յաւուր նշանաւորի տարեկանաց մերոց։ 4 Փո՛ղ հնչեցրէք ամսագլխին՝ մեր նշանաւոր օրուայ տարեդարձին: 3 Փո՛ղ հնչեցուցէք ամսագլխուն, Նաեւ լուսնի լրման ատենը, մեր տօնին օրը։ zohrab-1805▾ eastern-1994▾ western am▾	80:380:4 трубите в новомесячие трубою, в определенное время, в день праздника нашего; 80:4 σαλπίσατε σαλπιζω trumpet; sound the trumpet ἐν εν in νεομηνίᾳ νουμηνια new month σάλπιγγι σαλπιγξ trumpet ἐν εν in εὐσήμῳ ευσημος significant ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast ἡμῶν ημων our 80:4 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service עַד־ ʕaḏ- עַד unto מָתַ֥י māṯˌay מָתַי when עָ֝שַׁ֗נְתָּ ˈʕāšˈantā עשׁן smoke בִּ bi בְּ in תְפִלַּ֥ת ṯᵊfillˌaṯ תְּפִלָּה prayer עַמֶּֽךָ׃ ʕammˈeḵā עַם people 80:4. clangite in neomenia bucina et in medio mense die sollemnitatis nostraeBlow up the trumpet on the new moon, on the noted day of your solemnity. 3. Blow up the trumpet in the new moon, at the full moon, on our solemn feast day. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day: 80:4 трубите в новомесячие трубою, в определенное время, в день праздника нашего; 80:4 σαλπίσατε σαλπιζω trumpet; sound the trumpet ἐν εν in νεομηνίᾳ νουμηνια new month σάλπιγγι σαλπιγξ trumpet ἐν εν in εὐσήμῳ ευσημος significant ἡμέρᾳ ημερα day ἑορτῆς εορτη festival; feast ἡμῶν ημων our 80:4 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service עַד־ ʕaḏ- עַד unto מָתַ֥י māṯˌay מָתַי when עָ֝שַׁ֗נְתָּ ˈʕāšˈantā עשׁן smoke בִּ bi בְּ in תְפִלַּ֥ת ṯᵊfillˌaṯ תְּפִלָּה prayer עַמֶּֽךָ׃ ʕammˈeḵā עַם people 80:4. clangite in neomenia bucina et in medio mense die sollemnitatis nostrae Blow up the trumpet on the new moon, on the noted day of your solemnity. 3. Blow up the trumpet in the new moon, at the full moon, on our solemn feast day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:4: This was a statute for Israel - See the statute, Num 10:10 (note), and Lev 23:24 (note). Albert Barnes: Notes on the Bible - 1834 81:4: For this was a statute for Israel ... - See Exo 12:3. That is, it was a law for the whole Jewish people, for all who had the name Israel, for all the descendants of Jacob. The word was is not in the original, as if this had been an old commandment which might now be obsolete, but the idea is one of perpetuity: it is a perpetual law for the Hebrew people. A law of the God of Jacob - Hebrew, a judgment; or, right. The idea is, that it was what was due to God; what was his right. It was a solemn claim that he should be thus acknowledged. It was not a matter of conventional arrangement, or a matter of convenience to them; nor was it to be observed merely because it was found to be expedient and conducive to the welfare of the nation. It was a matter of right and of claim on the part of God, and was so to be regarded by the nation. The same is true now of the Sabbath, and of all the appointments which God has made for keeping up religion in the world. All these arrangements are indeed expedient and proper; they conduce to the public welfare and to the happiness of man; but there is a higher reason for their observance than this. It is that God demands their observance; that he claims as his own the time so appropriated. Thus he claims the Sabbath, the entire Sabbath, as his own; he requires that it shall be employed in his service, that it shall be regarded as his day; that it shall be made instrumental in keeping up the knowledge of himself in the world, and in promoting his glory. Exo 20:10. People, therefore, "rob God" (compare Mal 3:8) when they take this time for needless secular purposes, or devote it to other ends and uses. Nor can this be sinless. The highest guilt which man can commit is to "rob" his Maker of what belongs to Him, and of what He claims. Carl Friedrich Keil and Franz Delitzsch 81:4 Ps 81:4-5 now tell whence the feast which is to be met with singing and music has acquired such a high significance: it is a divine institution coming from the time of the redemption by the hand of Moses. It is called חק as being a legally sanctioned decree, משׁפּט as being a lawfully binding appointment, and עדוּת as being a positive declaration of the divine will. The ל in לישׂראל characterizes Israel as the receiver, in לאלהי the God of Israel as the owner, i.e., Author and Lawgiver. By בּצעתו the establishing of the statute is dated back to the time of the Exodus; but the statement of the time of its being established, "when He went out over the land of Egypt," cannot be understood of the exodus of the people out of Egypt, natural as this may be here, where Israel has just been called יהוסף (pathetic for יוסף), by a comparison with Gen 41:45, where Joseph is spoken of in the same words. For this expression does not describe the going forth out of a country, perhaps in the sight of its inhabitants, Num 33:3, cf. Ex 14:8 (Hengstenberg), but the going out over a country. Elohim is the subject, and צאת is to be understood according to Ex 11:4 (Kimchi, De Dieu, Dathe, Rosenmller, and others): when He went out for judgment over the land of Egypt (cf. Mic 1:3). This statement of the time of itself at once decides the reference of the Psalm to the Passover, which commemorates the sparing of Israel at that time (Ex 12:27), and which was instituted on that very night of judgment. The accentuation divides the verse correctly. According to this, שׂפת לא־ידעתּי אשׁמע is not a relative clause to מצרים: where I heard a language that I understood not (Ps 114:1). Certainly ידע שׂפה, "to understand a language," is an expression that is in itself not inadmissible (cf. ידע ספר, to understand writing, to be able to read, Is 29:11.), the selection of which instead of the more customary phrase שׁמע לשׁון (Deut 28:49; Is 33:19; Jer 5:15) might be easily intelligible here beside אשׁמע; but the omission of the שׁם (אשׁר) is harsh, the thought it here purposeless, and excluded with our way of taking בצאתו. From the speech of God that follows it is evident that the clause is intended to serve as an introduction of this divine speech, whether it now be rendered sermonem quem non novi (cf. Ps 18:44, populus quem non novi), or alicujus, quem non novi (Ges. 123, rem. 1), both of which are admissible. It is not in some way an introduction to the following speech of God as one which it has been suddenly given to the psalmist to hear: "An unknown language, or the language of one unknown, do I hear?" Thus Dderlein explains it: Subitanea et digna poetico impetu digressio, cum vates sese divino adflatu subito perculsum sentit et oraculum audire sibi persuadet; and in the same way De Wette, Olshausen, Hupfeld, and others. But the oracle of God cannot appear so strange to the Israelitish poet and seer as the spirit-voice to Eliphaz (Job 4:16); and moreover אשׁמע after the foregoing historical predicates has the presumption of the imperfect signification in its favour. Thus, then, it will have to be interpreted according to Ex 6:2. It was the language of a known, but still also unknown God, which Israel heard in the redemption of that period. It was the God who had been made manifest as יהוה only, so to speak, by way of prelude hitherto, who now appeared at this juncture of the patriarchal history, which had been all along kept in view, in the marvellous and new light of the judgment which was executed upon Egypt, and of the protection, redemption, and election of Israel, as being One hitherto unknown, as the history of salvation actually then, having arrived at Sinai, receives an entirely new form, inasmuch as from this time onwards the congregation or church is a nation, and Jahve the King of a nation, and the bond of union between them a national law educating it for the real, vital salvation that is to come. The words of Jahve that follow are now not the words heard then in the time of the Exodus. The remembrance of the words heard forms only a transition to those that now make themselves heard. For when the poet remembers the language which He who reveals Himself in a manner never before seen and heard of spoke to His people at that time, the Ever-living One Himself, who is yesterday and to-day the same One, speaks in order to remind His people of what He was to them then, and of what He spake to them then. John Gill 81:4 For this was a statute for Israel,.... It was not a piece of will worship, or device of the children of Israel, but was of divine institution; that the passover should be kept at the time it was; and that the trumpets should be blown on the new moon, or first of Tisri; and that the feast of tabernacles should be kept on the fifteenth of the same month: and a law of the God of Jacob; and therefore to be observed by Jacob's posterity: the law for the one is in Ex 12:18 and for the other is in Lev 23:24 and so all the ordinances of Christ, and of the Gospel dispensation, are to be regarded on the same account, because they are the statutes and appointments of God; and the feast of tabernacles is particularly put for them all, Zech 14:16.
80:580:5: Հրաման է այս Իսրայէլի, եւ իրաւունք են Աստուծոյ Յակովբայ[7221]։ [7221] Ոմանք.Հրաման է այս յԻսրայէլի։ 5 Դա հրաման է Իսրայէլի համար, եւ օրէնք՝ Յակոբի Աստծու համար: 4 Վասն զի ասիկա Իսրայէլի կանոնն է, Յակոբին Աստուծոյն հրամանն է։ Հրաման է այս Իսրայելի, եւ իրաւունք են Աստուծոյ Յակոբայ: 80:5: Հրաման է այս Իսրայէլի, եւ իրաւունք են Աստուծոյ Յակովբայ[7221]։ [7221] Ոմանք.Հրաման է այս յԻսրայէլի։ 5 Դա հրաման է Իսրայէլի համար, եւ օրէնք՝ Յակոբի Աստծու համար: 4 Վասն զի ասիկա Իսրայէլի կանոնն է, Յակոբին Աստուծոյն հրամանն է։ zohrab-1805▾ eastern-1994▾ western am▾	80:480:5 ибо это закон для Израиля, устав от Бога Иаковлева. 80:5 ὅτι οτι since; that πρόσταγμα προσταγμα the Ισραηλ ισραηλ.1 Israel ἐστὶν ειμι be καὶ και and; even κρίμα κριμα judgment τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 80:5 הֶ֭אֱכַלְתָּם ˈheʔᵉḵaltām אכל eat לֶ֣חֶם lˈeḥem לֶחֶם bread דִּמְעָ֑ה dimʕˈā דִּמְעָה tear וַ֝ ˈwa וְ and תַּשְׁקֵ֗מֹו ttašqˈēmô שׁקה give drink בִּ bi בְּ in דְמָעֹ֥ות ḏᵊmāʕˌôṯ דִּמְעָה tear שָׁלִֽישׁ׃ šālˈîš שָׁלִישׁ third part 80:5. quia legitimum Israhel est et iudicium Dei IacobFor it is a commandment in Israel, and a judgment to the God of Jacob. 4. For it is a statute for Israel, an ordinance of the God of Jacob. For this [was] a statute for Israel, [and] a law of the God of Jacob: 80:5 ибо это закон для Израиля, устав от Бога Иаковлева. 80:5 ὅτι οτι since; that πρόσταγμα προσταγμα the Ισραηλ ισραηλ.1 Israel ἐστὶν ειμι be καὶ και and; even κρίμα κριμα judgment τῷ ο the θεῷ θεος God Ιακωβ ιακωβ Iakōb; Iakov 80:5 הֶ֭אֱכַלְתָּם ˈheʔᵉḵaltām אכל eat לֶ֣חֶם lˈeḥem לֶחֶם bread דִּמְעָ֑ה dimʕˈā דִּמְעָה tear וַ֝ ˈwa וְ and תַּשְׁקֵ֗מֹו ttašqˈēmô שׁקה give drink בִּ bi בְּ in דְמָעֹ֥ות ḏᵊmāʕˌôṯ דִּמְעָה tear שָׁלִֽישׁ׃ šālˈîš שָׁלִישׁ third part 80:5. quia legitimum Israhel est et iudicium Dei Iacob For it is a commandment in Israel, and a judgment to the God of Jacob. 4. For it is a statute for Israel, an ordinance of the God of Jacob. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:5: I heard a language I understood not - This passage is difficult. Who heard? And what was heard? All the Versions, except the Chaldee, read the pronoun in the third person, instead of the first. "He heard a language that he understood not." And to the Versions Kennicott reforms the text, שפת לא ידעה ישמע sephath lo yadah yisma; "a language which he did not understand he heard." But what was that language? Some say the Egyptian; others, who take Joseph to signify the children of Israel in general, say it was the declaration of God by Moses, that Jehovah was the true God, that he would deliver their shoulder from their burdens, and their hands from the pots - the moulds and furnaces in which they formed and baked their brick. Albert Barnes: Notes on the Bible - 1834 81:5: This he ordained in Joseph for a testimony - literally, he placed this; that is, he appointed it. The word Joseph here stands for the whole Hebrew people, as in Psa 80:1. See the notes at that verse. The meaning is, that the ordinance for observing this festival - the Passover - was to be traced back to the time when they were in Egypt. The obligation to observe it was thus enhanced by the very antiquity of the observance, and by the fact that it was one of the direct appointments of God in that strange and foreign land. When he went out through the land of Egypt - Margin, against. Or rather, In his going out of the land of Egypt. Literally, In going upon the land of Egypt. The allusion is, undoubtedly, to the time when the Hebrews went out of the land of Egypt - to the Exodus; and the exact idea is, that, in doing this, they passed over a considerable portion of the land of Egypt; or, that they passed over the land. The idea in the margin, of its being against the land of Egypt, is not necessarily in the original. Where I heard a language that I understood not - literally, "The lip, that is, the language, of one that I did not know, I heard." This refers, undoubtedly, not to God, but to the people. The author of this psalm identifies himself here with the people - the whole nation - and speaks as if he were one of them, and as if he now recollected the circumstances at the time - the strange language - the foreign customs - the oppressions and burdens borne by the people. Throwing himself back, as it were, to that time (compare the notes at Th1 4:17) - he seems to himself to be in the midst of a people speaking a strange tongue - a language unintelligible to him - the language of a foreign nation. The Jews, in all their long captivity in Egypt - a period of four hundred years (see the notes at Act 7:6) - preserved their own language apparently incorrupt. So far as appears, they spoke the same language, without change, when they came out of Egypt, that Abraham, Isaac, and Jacob had used. The Egyptian was entirely a foreign language to them, and had no affinity with the Hebrew. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:5: in Joseph: Psa 77:15, Psa 80:1, Psa 80:2; Amo 6:6 for a: Psa 78:6; Exo 13:8, Exo 13:9, Exo 13:14-16; Deu 4:45; Eze 20:20 through: or, against, Exo 12:12, Exo 12:27, Exo 12:29 where: Psa 114:1; Deu 28:49; Isa 28:11; Jer 5:15; Co1 14:21, Co1 14:22 Geneva 1599 81:5 This he ordained in (d) Joseph [for] a testimony, when he went out through the land of Egypt: [where] I heard a language [that] (e) I understood not. (d) That is, in Israel for Joseph's family was counted the chief while before, Judah was preferred. (e) God speaks in the person of the people because he was their leader. John Gill 81:5 This he ordained in Joseph for a testimony,.... That is, this law concerning the blowing of trumpets on the new moon, and the keeping the solemn feast at the full of the moon, was made to be observed by all Israel, who are meant by Joseph, for a testimony of God's good will to them, and of their duty and obedience to him: when he went out through the land of Egypt, or "over it" (b); which some understand of Joseph, who is said to go over all the land of Egypt, to gather in provision against the seven years of famine, Gen 41:45 and Jarchi says that his deliverance from prison was at the beginning of the year, and was advanced in Pharaoh's court: and the meaning is, either "when he", the Lord, "went out against the land of Egypt", so Arama, in order to slay their firstborn; and when he passed over Israel, and saved them; marched through the land in his indignation, and went forth for the salvation of his people, Ex 11:4 then was the ordinance of the passover appointed: or when Israel went out of Egypt, designed by Joseph, some little time after, while in the wilderness, and dwelling in tents, the feast of tabernacles was instituted; but rather this shows that the feast of passover is before meant, which was instituted at the time of Israel's going out of Egypt, and was the solemn feast day ordained for a statute, law and testimony in Israel; and that the new moon, or month rather, on which the trumpet was to be blown, was the month Abib, the beginning of months, by an ordinance of God, Ex 12:2. where I heard a language that I understood not; here the prophet represents the people of Israel in Egypt; though the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read, he heard, and he understood not and the language is either the voice of God out of the fire, which before was never heard in this unusual manner, nor understood, Deut 5:24 or the speech of Moses, who had Aaron for his mouth and spokesman; or rather the Egyptian language, which was not understood by the Israelites without an interpreter, Gen 42:23 which sense is confirmed by Ps 114:1, and this is mentioned as an aggravation of their affliction in Egypt; see Jer 5:15. (b) "in ipsum exeundo", Montanus; "cum exiret ipse super terram", Pagninus. John Wesley 81:5 Joseph - Among the people of Israel. Testimony - For a witness of that glorious deliverance. He - God. Went - As a captain at the head of his people. Egypt - To execute his judgments upon that land. I - My progenitors, for all the successive generations of Israel make one body, and are sometimes spoken of as one person. A language - The Egyptian language, which at first was unknown to the Israelites, Gen 42:13, and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians. Robert Jamieson, A. R. Fausset and David Brown 81:5 a testimony--The feasts, especially the passover, attested God's relation to His people. Joseph--for Israel (Ps 80:1). went out through--or, "over," that is, Israel in the exodus. I heard--change of person. The writer speaks for the nation. language--literally, "lip" (Ps 14:1). An aggravation or element of their distress that their oppressors were foreigners (Deut 28:49).
80:680:6: Վկայութիւնն Յովսեփու զոր եդ ընդ նմա. որպէս ելանէր նա յերկրէն Եգիպտացւոց, լեզու զոր ո՛չ գիտէր լուաւ։ 6 Յովսէփի ուխտն է դա, որը կնքեց Նրա հետ, երբ նա դուրս էր գալիս եգիպտացիների երկրից: Նա լսեց մի լեզու, որ չգիտէր. 5 Ինք վկայութիւն դրաւ ասիկա Յովսէփին մէջ, Եգիպտոսի երկրին վրայ յարձակած ատեն, Ուր լեզու մը լսեց, որ չէր գիտեր. Վկայութիւնն Յովսեփու զոր եդ ընդ նմա. որպէս ելանէր նա յերկրէն Եգիպտացւոց. լեզու զոր ոչ գիտէր լուաւ: 80:6: Վկայութիւնն Յովսեփու զոր եդ ընդ նմա. որպէս ելանէր նա յերկրէն Եգիպտացւոց, լեզու զոր ո՛չ գիտէր լուաւ։ 6 Յովսէփի ուխտն է դա, որը կնքեց Նրա հետ, երբ նա դուրս էր գալիս եգիպտացիների երկրից: Նա լսեց մի լեզու, որ չգիտէր. 5 Ինք վկայութիւն դրաւ ասիկա Յովսէփին մէջ, Եգիպտոսի երկրին վրայ յարձակած ատեն, Ուր լեզու մը լսեց, որ չէր գիտեր. zohrab-1805▾ eastern-1994▾ western am▾	80:580:6 Он установил это во свидетельство для Иосифа, когда он вышел из земли Египетской, где услышал звуки языка, которого не знал: 80:6 μαρτύριον μαρτυριον evidence; testimony ἐν εν in τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἔθετο τιθημι put; make αὐτὸν αυτος he; him ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out αὐτὸν αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos γλῶσσαν γλωσσα tongue ἣν ος who; what οὐκ ου not ἔγνω γινωσκω know ἤκουσεν ακουω hear 80:6 תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put מָ֭דֹון ˈmāḏôn מָדֹון contention לִ li לְ to שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant וְ֝ ˈw וְ and אֹיְבֵ֗ינוּ ʔōyᵊvˈênû איב be hostile יִלְעֲגוּ־ yilʕᵃḡû- לעג mock לָֽמֹו׃ lˈāmô לְ to 80:6. testimonium in Ioseph posuit cum egrederetur terra Aegypti labium quod nesciebam audiviHe ordained it for a testimony in Joseph, when he came out of the land of Egypt: he heard a tongue which he knew not. 5. He appointed it in Joseph for testimony, when he went out over the land of Egypt: I heard a language that I knew not. This he ordained in Joseph [for] a testimony, when he went out through the land of Egypt: [where] I heard a language [that] I understood not: 80:6 Он установил это во свидетельство для Иосифа, когда он вышел из земли Египетской, где услышал звуки языка, которого не знал: 80:6 μαρτύριον μαρτυριον evidence; testimony ἐν εν in τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἔθετο τιθημι put; make αὐτὸν αυτος he; him ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out αὐτὸν αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos γλῶσσαν γλωσσα tongue ἣν ος who; what οὐκ ου not ἔγνω γινωσκω know ἤκουσεν ακουω hear 80:6 תְּשִׂימֵ֣נוּ tᵊśîmˈēnû שׂים put מָ֭דֹון ˈmāḏôn מָדֹון contention לִ li לְ to שְׁכֵנֵ֑ינוּ šᵊḵēnˈênû שָׁכֵן inhabitant וְ֝ ˈw וְ and אֹיְבֵ֗ינוּ ʔōyᵊvˈênû איב be hostile יִלְעֲגוּ־ yilʕᵃḡû- לעג mock לָֽמֹו׃ lˈāmô לְ to 80:6. testimonium in Ioseph posuit cum egrederetur terra Aegypti labium quod nesciebam audivi He ordained it for a testimony in Joseph, when he came out of the land of Egypt: he heard a tongue which he knew not. 5. He appointed it in Joseph for testimony, when he went out over the land of Egypt: I heard a language that I knew not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "Он установил это во свидетельство". Праздник Пасхи установлен Богом для свидетельствования о том поворотном пункте в жизни евреев, который совершен Его сверхъестественной силой. Празднование Пасхи, поэтому, всегда должно было напоминать евреям о Боге и укреплять веру в Него, как своего единственного и всемогущего защитника. Albert Barnes: Notes on the Bible - 1834 81:6: I removed his shoulder from the burden - The burden which the people of Israel were called to hear in Egypt. The reference is undoubtedly to their burdens in making bricks, and conveying them to the place where they were to be used; and perhaps also to the fact that they were required to carry stone in building houses and towns for the Egyptians. Compare Exo 1:11-14; Exo 5:4-17. The meaning is, that he had saved them from these burdens, to wit, by delivering them from their hard bondage. The speaker here evidently is God. In the pRev_ious verse it is the people. Such a change of person is not uncommon in the Scriptures. His hands were delivered from the pots - Margin, as in Hebrew, passed away. That is, they were separated from them, or made free. The word rendered pots usually has that signification. Job 41:20; Sa1 2:14; Ch2 35:13; but it may also mean a basket. Jer 24:2; Kg2 10:7. The latter is probably the meaning here. The allusion is to baskets which might have been used in carrying clay, or conveying the bricks after they were made: perhaps a kind of hamper that was swung over the shoulders, with clay or bricks in each - somewhat like the instrument used now by the Chinese in carrying tea - or like the neck-yoke which is employed in carrying sap where maple sugar is manufactured, or milk on dairy farms. There are many representations on Egyptian sculptures which would illustrate this. The idea is that of a burden, or task, and the allusion is to the deliverance that was accomplished by removing them to another land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:6: I removed: Exo 1:14, Exo 6:6; Isa 9:4, Isa 10:27; Mat 11:29 were delivered: Heb. passed away from the pots: Or rather, as dood also signifies (see Kg2 10:7; Jer 24:2,}} the basket, so LXX, and Symmachus, κοφινοϚ, and Vulgate and Jerome, cophino; and Diodati, le sue mani si non dipartite dalle corbe, "his hands were removed from the baskets," i. e., says he in a note, de portar la terra da far mattoni, "from carrying earth to make bricks," Exo 1:14. Psa 68:13 Carl Friedrich Keil and Franz Delitzsch 81:6 Tit is a gentle but profoundly earnest festival discourse which God the Redeemer addresses to His redeemed people. It begins, as one would expect in a Passover speech, with a reference to the סבלות of Egypt (Ex 1:11-14; Ex 5:4; Ex 6:6.), and to the duwd, the task-basket for the transport of the clay and of the bricks (Ex 1:14; Ex 5:7.). (Note: In the Papyrus Leydensis i. 346 the Israelites are called the "Aperiu (עברים), who dragged along the stones for the great watch-tower of the city of Rameses," and in the Pap. Leyd. i. 349, according to Lauth, the "Aperiu, who dragged along the stones for the storehouse of the city of Rameses.") Out of such distress did He free the poor people who cried for deliverance (Ex 2:23-25); He answered them בּסתר רעם, i.e., not (according to Ps 22:22; Is 32:2): affording them protection against the storm, but (according to Ps 18:12; Ps 77:17.): out of the thunder-clouds in which He at the same time revealed and veiled Himself, casting down the enemies of Israel with His lightnings, which is intended to refer pre-eminently to the passage through the Red Sea (vid., Ps 77:19); and He proved them (אבחנך, with ŏ contracted from ō, cf. on Job 35:6) at the waters of Merbah, viz., whether they would trust Him further on after such glorious tokens of His power and loving-kindness. The name "Waters of Merı̂bah," which properly is borne only by Merı̂bath Kadesh, the place of the giving of water in the fortieth year (Num 20:13; Num 27:14; Deut 32:51; Deut 33:8), is here transferred to the place of the giving of water in the first year, which was named Massah u-Merı̂bah (Ex 17:7), as the remembrances of these two miracles, which took place under similar circumstances, in general blend together (vid., on Ps 95:8.). It is not now said that Israel did not act in response to the expectation of God, who had son wondrously verified Himself; the music, as Seal imports, here rises, and makes a long and forcible pause in what is being said. What now follows further, are, as the further progress of Ps 81:12 shows, the words of God addressed to the Israel of the desert, which at the same time with its faithfulness are brought to the remembrance of the Israel of the present. העיד בּ, as in Ps 50:7; Deut 8:19, to bear testimony that concerns him against any one. אם (according to the sense, o si, as in Ps 95:7, which is in many ways akin to this Psalm) properly opens a searching question which wishes that the thing asked may come about (whether thou wilt indeed give me a willing hearing?!). In Ps 81:10 the key-note of the revelation of the Law from Sinai is struck: the fundamental command which opens the decalogue demanded fidelity to Jahve and forbade idol-worship as the sin of sins. אל זר is an idol in opposition to the God of Israel as the true God; and אל נכר, a strange god in opposition to the true God as the God of Israel. To this one God Israel ought to yield itself all the more undividedly and heartily as it was more manifestly indebted entirely to Him, who in His condescension had chosen it, and in His wonder-working might had redeemed it (המּעלך, part. Hiph. with the eh elided, like הפּדך, Deut 13:6, and אכלך, from כּלּה, Ex 33:3); and how easy this submission ought to have been to it, since He desired nothing in return for the rich abundance of His good gifts, which satisfy and quicken body and soul, but only a wide-opened mouth, i.e., a believing longing, hungering for mercy and eager for salvation (Ps 119:131)! Geneva 1599 81:6 I removed his shoulder from the burden: his hands were delivered from the (f) pots. (f) If they were never able to give sufficient thanks to God, for this deliverance from corporal bondage, how much more are we indebted to him for our spiritual deliverance from the tyranny of Satan and sin? John Gill 81:6 I removed his shoulder from the burden,.... These are the words of God, declaring how he had delivered the Israelites from the oppression and cruelty of the Egyptians; who made their lives bitter in hard bondage, and obliged them to carry heavy loads of bricks upon their shoulders: his hands were delivered from the pots, or "baskets" (c); into which the bricks were put when made, and carried on their shoulders; or from making of pots, as Kimchi, who thinks the Israelites were employed in making pots of clay as well as bricks; see Ps 68:13, the Targum is, "his hands withdrew themselves from casting clay into the pots:'' the whole is typical of the saints' deliverance by Christ from the bondage of sin, Satan, and the law. (c) "a sporta, a cophino", Gejerus, Amama, Michaelis. John Wesley 81:6 Pots - This word denotes all those vessels wherein they carried water, straw, lime, or bricks. Robert Jamieson, A. R. Fausset and David Brown 81:6 God's language alludes to the burdensome slavery of the Israelites.
80:780:7: ՚Ի բա՛ց արա ՚ի բեռանց զթիկունս նորա, եւ զձեռս նորա յարդի եւ ՚ի թիոյ ծառայութենէ[7222]։ [7222] Ոմանք.՚Ի բաց արարի ՚ի բեռանց... եւ զձեռն յորթ. կամ՝ յորդ եւ ՚ի թի ծառայելոյ։ Ուր Ոսկան.՚Ի բաց արար։ 7 «Նրանց թիկունքներն ազատի՛ր բեռներից եւ նրանց ձեռքերը՝ այգու ու բահի ծառայութիւնից: 6 «Քու թիկունքդ հեռացուցի բեռէն. Քու ձեռքերդ հանգչեցան կողովէն։ Ի բաց արարի ի բեռանց զթիկունս նորա, եւ զձեռս նորա յորթ եւ ի թի ծառայելոյ: 80:7: ՚Ի բա՛ց արա ՚ի բեռանց զթիկունս նորա, եւ զձեռս նորա յարդի եւ ՚ի թիոյ ծառայութենէ[7222]։ [7222] Ոմանք.՚Ի բաց արարի ՚ի բեռանց... եւ զձեռն յորթ. կամ՝ յորդ եւ ՚ի թի ծառայելոյ։ Ուր Ոսկան.՚Ի բաց արար։ 7 «Նրանց թիկունքներն ազատի՛ր բեռներից եւ նրանց ձեռքերը՝ այգու ու բահի ծառայութիւնից: 6 «Քու թիկունքդ հեռացուցի բեռէն. Քու ձեռքերդ հանգչեցան կողովէն։ zohrab-1805▾ eastern-1994▾ western am▾	80:680:7 80:7 ἀπέστησεν αφιστημι distance; keep distance ἀπὸ απο from; away ἄρσεων αρσις the νῶτον νωτος back αὐτοῦ αυτος he; him αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἐν εν in τῷ ο the κοφίνῳ κοφινος basket ἐδούλευσαν δουλευω give allegiance; subject 80:7 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹ֣ות ṣᵊvāʔˈôṯ צָבָא service הֲשִׁיבֵ֑נוּ hᵃšîvˈēnû שׁוב return וְ wᵊ וְ and הָאֵ֥ר hāʔˌēr אור be light פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face וְ wᵊ וְ and נִוָּשֵֽׁעָה׃ niwwāšˈēʕā ישׁע help 80:7. amovi ab onere umerum eius manus eius a cofino recesseruntHe removed his back from the burdens: his hands had served in baskets. 6. I removed his shoulder from the burden: his hands were freed from the basket. I removed his shoulder from the burden: his hands were delivered from the pots: 80:7 <<Я снял с рамен его тяжести, и руки его освободились от корзин. 80:7 ἀπέστησεν αφιστημι distance; keep distance ἀπὸ απο from; away ἄρσεων αρσις the νῶτον νωτος back αὐτοῦ αυτος he; him αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἐν εν in τῷ ο the κοφίνῳ κοφινος basket ἐδούλευσαν δουλευω give allegiance; subject 80:7 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹ֣ות ṣᵊvāʔˈôṯ צָבָא service הֲשִׁיבֵ֑נוּ hᵃšîvˈēnû שׁוב return וְ wᵊ וְ and הָאֵ֥ר hāʔˌēr אור be light פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face וְ wᵊ וְ and נִוָּשֵֽׁעָה׃ niwwāšˈēʕā ישׁע help 80:7. amovi ab onere umerum eius manus eius a cofino recesserunt He removed his back from the burdens: his hands had served in baskets. 6. I removed his shoulder from the burden: his hands were freed from the basket. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:7: Thou calledst in trouble - They had cried by reason of their burdens, and the cruelty of their task-masters; and God heard that cry, and delivered them. See Exo 3:7, etc. In the secret place of thunder - On Mount Sinai; where God was heard, but not seen. They heard a voice, but they saw no shape. At the waters of Meribah - See this transaction, Exo 17:1 (note), etc. Albert Barnes: Notes on the Bible - 1834 81:7: Thou calledst in trouble - The people of Israel. Exo 2:23; Exo 3:9; Exo 14:10. And I delivered thee - I brought the people out of Egypt. I answered thee in the secret place of thunder - That is, in the lonely, retired, solemn place where the thunder rolled; the solitudes where there was no voice but the voice of thunder, and where that seemed to come from the deep recesses of the mountain gorges. The allusion is doubtless to Sinai. Compare Exo 19:17-19. The meaning is, that he gave a response - a real reply - to their prayer - amid the solemn scenes of Sinai, when he gave them his law; when he recognized them as his people; when he entered into covenant with them. I proved thee - I tried you; I tested your fidelity. At the waters of Meribah - Margin, as in Hebrew, strife. This was at Mount Horeb. Exo 17:5-7. The trial - the proof - consisted in his bringing water from the rock, showing that he was God - that he was their God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:7: calledst: Psa 50:15, Psa 91:14, Psa 91:15; Exo 2:23, Exo 14:10, Exo 14:30, Exo 14:31, Exo 17:2-7 secret: Exo 14:24, Exo 19:19, Exo 20:18-21 proved: Exo 17:6, Exo 17:7; Num 20:13, Num 20:24; Deu 33:8 Meribah: or, strife Geneva 1599 81:7 Thou calledst in trouble, and I delivered thee; I (g) answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. (g) By a strange and wonderful fashion. John Gill 81:7 Thou calledst in trouble, and I delivered thee,.... That is, when Israel were in trouble in Egypt, as the Targum adds, and they cried unto the Lord in their distress, he heard them, and answered them, and sent them a deliverer, and brought them out of all their troubles, Ex 3:7. I answered thee in the secret place of thunder; by bringing the plague of thunder and lightnings upon the Egyptians, when the Israelites were hidden from them; a sense given by some, as Kimchi observes: or rather this was done when the Lord looked out of the pillar of cloud at the Red sea upon the Egyptian host, and troubled them; at which time the voice of his thunder was heard in heaven, Ps 77:16. Some think this has reference to the thunder at the giving of the law on Mount Sinai; but the sense before given is best: I proved thee at the waters of Meribah; by withholding water from them to try them, and see whether they would behave patiently, and put their trust and confidence in the Lord, or not; see Ex 17:4. Selah. See Gill on Ps 3:2. John Wesley 81:7 Calledst - At the Red Sea. Secret place - From the dark and cloudy pillar, whence I thundered against the Egyptians. Robert Jamieson, A. R. Fausset and David Brown 81:7 secret place--the cloud from which He troubled the Egyptians (Ex 14:24). proved thee-- (Ps 7:10; Ps 17:3) --tested their faith by the miracle.
80:880:8: ՚Ի նեղութեան կարդացեր առ իս եւ փրկեցի զքեզ, լուայ քեզ ՚ի գաղտնութենէ մրրկին, եւ փորձեցի զքեզ ՚ի վերայ ջուրցն Հակառակութեան[7223]։ [7223] Ոմանք.՚Ի նեղութեան կարդասցես առ իս, եւ փրկեցից զքեզ. լուայց քեզ... եւ փորձեցից զքեզ։ 8 Նեղութեան մէջ ինձ ձայն տուիր՝ եւ փրկեցի քեզ. քեզ լսեցի մրրիկի ծածկոյթի տակ ու փորձեցի քեզ Հակառակութեան ջրերի վրայ: 7 Նեղութեան մէջ կանչեցիր ու քեզ փրկեցի։Պատասխան տուի քեզի որոտման մէջ գաղտնի տեղերէս։Փորձեցի քեզ Մերիպայի ջուրին քով։ (Սէլա։) Ի նեղութեան կարդացեր առ իս եւ փրկեցի զքեզ, լուայ քեզ ի գաղտնութենէ մրրկին, եւ փորձեցի զքեզ ի վերայ ջուրցն Հակառակութեան:^[515]: 80:8: ՚Ի նեղութեան կարդացեր առ իս եւ փրկեցի զքեզ, լուայ քեզ ՚ի գաղտնութենէ մրրկին, եւ փորձեցի զքեզ ՚ի վերայ ջուրցն Հակառակութեան[7223]։ [7223] Ոմանք.՚Ի նեղութեան կարդասցես առ իս, եւ փրկեցից զքեզ. լուայց քեզ... եւ փորձեցից զքեզ։ 8 Նեղութեան մէջ ինձ ձայն տուիր՝ եւ փրկեցի քեզ. քեզ լսեցի մրրիկի ծածկոյթի տակ ու փորձեցի քեզ Հակառակութեան ջրերի վրայ: 7 Նեղութեան մէջ կանչեցիր ու քեզ փրկեցի։Պատասխան տուի քեզի որոտման մէջ գաղտնի տեղերէս։Փորձեցի քեզ Մերիպայի ջուրին քով։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	80:780:8 В бедствии ты призвал Меня, и Я избавил тебя; из среды грома Я услышал тебя, при водах Меривы испытал тебя. 80:8 ἐν εν in θλίψει θλιψις pressure ἐπεκαλέσω επικαλεω invoke; nickname με με me καὶ και and; even ἐρρυσάμην ρυομαι rescue σε σε.1 you ἐπήκουσά επακουω hear from σου σου of you; your ἐν εν in ἀποκρύφῳ αποκρυφος hidden away καταιγίδος καταιγις assay; assess σε σε.1 you ἐπὶ επι in; on ὕδατος υδωρ water ἀντιλογίας αντιλογια controversy διάψαλμα διαψαλμα interlude; rest 80:8 גֶּ֭פֶן ˈgefen גֶּפֶן vine מִ mi מִן from מִּצְרַ֣יִם mmiṣrˈayim מִצְרַיִם Egypt תַּסִּ֑יעַ tassˈîₐʕ נסע pull out תְּגָרֵ֥שׁ tᵊḡārˌēš גרשׁ drive out גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people וַ wa וְ and תִּטָּעֶֽהָ׃ ttiṭṭāʕˈehā נטע plant 80:8. in tribulatione invocasti et erui te exaudivi te in abscondito tonitrui probavi te super aquam Contradictionis semperThou calledst upon me in affliction, and I delivered thee: I heard thee in the secret place of tempest: I proved thee at the waters of contradiction. 7. Thou calledst in trouble, and I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah: 80:8 В бедствии ты призвал Меня, и Я избавил тебя; из среды грома Я услышал тебя, при водах Меривы испытал тебя. 80:8 ἐν εν in θλίψει θλιψις pressure ἐπεκαλέσω επικαλεω invoke; nickname με με me καὶ και and; even ἐρρυσάμην ρυομαι rescue σε σε.1 you ἐπήκουσά επακουω hear from σου σου of you; your ἐν εν in ἀποκρύφῳ αποκρυφος hidden away καταιγίδος καταιγις assay; assess σε σε.1 you ἐπὶ επι in; on ὕδατος υδωρ water ἀντιλογίας αντιλογια controversy διάψαλμα διαψαλμα interlude; rest 80:8 גֶּ֭פֶן ˈgefen גֶּפֶן vine מִ mi מִן from מִּצְרַ֣יִם mmiṣrˈayim מִצְרַיִם Egypt תַּסִּ֑יעַ tassˈîₐʕ נסע pull out תְּגָרֵ֥שׁ tᵊḡārˌēš גרשׁ drive out גֹּ֝ויִ֗ם ˈgôyˈim גֹּוי people וַ wa וְ and תִּטָּעֶֽהָ׃ ttiṭṭāʕˈehā נטע plant 80:8. in tribulatione invocasti et erui te exaudivi te in abscondito tonitrui probavi te super aquam Contradictionis semper Thou calledst upon me in affliction, and I delivered thee: I heard thee in the secret place of tempest: I proved thee at the waters of contradiction. 7. Thou calledst in trouble, and I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. "Из среды грома Я услышал тебя" - можно разуметь ниспослание Господом на египтян грозы с сильным градом, уничтожившим всю растительность (Исх IX:23-25). Adam Clarke: Commentary on the Bible - 1831 81:8: Hear, O my people - These are nearly the same words with those spoken at the giving of the law, Exo 20:2. Albert Barnes: Notes on the Bible - 1834 81:8: Hear, O my people, and I will testify unto thee ... - See the notes at the similar passage in Psa 50:7. God calls their attention to what he required of them; to what his law demanded; to what was the condition of their being his people and of securing his favor. What the demanded was, that they should acknowledge him; obey him; serve him; that there should be no strange god among them, and that they should worship no false god, Psa 81:9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:8: Hear: Psa 50:7; Deu 32:46; Isa 55:3, Isa 55:4; Joh 3:11, Joh 3:32, Joh 3:33; Act 20:21; Jo1 5:9 if thou wilt: Psa 81:13; Exo 15:26; Deu 5:27; Isa 1:19 Geneva 1599 81:8 (h) Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me; (h) He condemns all assemblies where the people are not attentive to hear God's voice, and to give obedience to the same. John Gill 81:8 Hear, O my people, and I will testify unto thee,.... Of himself, his being, and perfections; what he was unto them, had done for them, and would do for them, as in the following verses: or "testify in thee" (d), bear witness to their spirits, that they were his people, and he was their God; this is a witness which the people of God have in themselves; it is the inward testimony of the Spirit; besides which, there is the outward testimony of the word, and which also may be here meant; for it may be rendered, I will give a testimony to thee: the law is a testimony of the will of God to his people, what he would have done, or not done; and the Gospel is a testimony of his grace, and the whole word testifies of Christ, his person, offices, obedience, sufferings, and death: some render it, "testify against thee" (e), for their murmurings, rebellion, and idolatry, as in Ps 50:7 and they are called upon to hear the voice of God in his word, and in his providences, being his people; and as such he addresses them, which bespeaks interest in them, affection to them, and an acknowledgment of them, and carries in it a reason why they should hear him: O Israel, if thou wilt hearken unto me; this explains who are meant by the Lord's people, Israel, the posterity of Jacob, a chosen and special people, who are exhorted not only to hear, but to hearken and to obey; suggesting, it would be well with them, if they did as in Ps 81:13, and some (f) take these words to be a wish, as there; "Israel, O that thou wouldest hearken unto me": see Is 48:18. (d) "testificabor in te", Gejerus. (e) "Ut testificer contra te", Schmidt. (f) So Michaelis, and Gussetius, and Genevenses, in ib. Comment. Ebr. p. 431. John Wesley 81:8 Testify - This God did presently after he brought them from Meribah, even at Sinai. Robert Jamieson, A. R. Fausset and David Brown 81:8 (Compare Ps 50:7). The reproof follows to Ps 81:12. if thou wilt hearken--He then propounds the terms of His covenant: they should worship Him alone, who (Ps 81:10) had delivered them, and would still confer all needed blessings.
80:980:9: Լո՛ւր ժողովուրդ իմ եւ վկայեմ քեզ, եւ Իսրայէլ թէ լուիցես ինձ։ 9 Լսի՛ր, իմ ժողովո՛ւրդ, ու ես վկայ կը լինեմ քեզ, եւ Իսրայէ՛լ, եթէ ինձ լսում ես: 8 Լսէ՛, ո՛վ իմ ժողովուրդս ու վկայեմ քեզի. Ո՛վ Իսրայէլ, ինծի մտիկ ըրէ՛, Լուր, ժողովուրդ իմ, եւ վկայեմ քեզ, եւ Իսրայէլ` թէ լուիցես ինձ: 80:9: Լո՛ւր ժողովուրդ իմ եւ վկայեմ քեզ, եւ Իսրայէլ թէ լուիցես ինձ։ 9 Լսի՛ր, իմ ժողովո՛ւրդ, ու ես վկայ կը լինեմ քեզ, եւ Իսրայէ՛լ, եթէ ինձ լսում ես: 8 Լսէ՛, ո՛վ իմ ժողովուրդս ու վկայեմ քեզի. Ո՛վ Իսրայէլ, ինծի մտիկ ըրէ՛, zohrab-1805▾ eastern-1994▾ western am▾	80:880:9 Слушай, народ Мой, и Я буду свидетельствовать тебе: Израиль! о, если бы ты послушал Меня! 80:9 ἄκουσον ακουω hear λαός λαος populace; population μου μου of me; mine καὶ και and; even διαμαρτύρομαί διαμαρτυρομαι protest σοι σοι you Ισραηλ ισραηλ.1 Israel ἐὰν εαν and if; unless ἀκούσῃς ακουω hear μου μου of me; mine 80:9 פִּנִּ֥יתָ pinnˌîṯā פנה turn לְ lᵊ לְ to פָנֶ֑יהָ fānˈeʸhā פָּנֶה face וַ wa וְ and תַּשְׁרֵ֥שׁ ttašrˌēš שׁרשׁ root שָׁ֝רָשֶׁ֗יהָ ˈšorāšˈeʸhā שֹׁרֶשׁ root וַ wa וְ and תְּמַלֵּא־ ttᵊmallē- מלא be full אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 80:9. audi populus meus et contestor te Israhel si audieris meHear, O my people, and I will testify to thee: O Israel, if thou wilt hearken to me, 8. Hear, O my people, and I will testify unto thee: O Israel, if thou wouldest hearken unto me! Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me: 80:9 Слушай, народ Мой, и Я буду свидетельствовать тебе: Израиль! о, если бы ты послушал Меня! 80:9 ἄκουσον ακουω hear λαός λαος populace; population μου μου of me; mine καὶ και and; even διαμαρτύρομαί διαμαρτυρομαι protest σοι σοι you Ισραηλ ισραηλ.1 Israel ἐὰν εαν and if; unless ἀκούσῃς ακουω hear μου μου of me; mine 80:9 פִּנִּ֥יתָ pinnˌîṯā פנה turn לְ lᵊ לְ to פָנֶ֑יהָ fānˈeʸhā פָּנֶה face וַ wa וְ and תַּשְׁרֵ֥שׁ ttašrˌēš שׁרשׁ root שָׁ֝רָשֶׁ֗יהָ ˈšorāšˈeʸhā שֹׁרֶשׁ root וַ wa וְ and תְּמַלֵּא־ ttᵊmallē- מלא be full אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 80:9. audi populus meus et contestor te Israhel si audieris me Hear, O my people, and I will testify to thee: O Israel, if thou wilt hearken to me, 8. Hear, O my people, and I will testify unto thee: O Israel, if thou wouldest hearken unto me! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me; 9 There shall no strange god be in thee; neither shalt thou worship any strange god. 10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. 11 But my people would not hearken to my voice; and Israel would none of me. 12 So I gave them up unto their own hearts' lust: and they walked in their own counsels. 13 Oh that my people had hearkened unto me, and Israel had walked in my ways! 14 I should soon have subdued their enemies, and turned my hand against their adversaries. 15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever. 16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee. God, by the psalmist, here speaks to Israel, and in them to us, on whom the ends of the world are come. I. He demands their diligent and serious attention to what he was about to say (v. 8): "Hear, O my people! and who should hear me if my people will not? I have heard and answered thee; now wilt thou hear me? Hear what is said with the greatest solemnity and the most unquestionable certainty, for it is what I will testify unto thee. Do not only give me the hearing, but hearken unto me, that is, be advised by me, be ruled by me." Nothing could be more reasonably nor more justly expected, and yet God puts an if upon it: "If thou wilt hearken unto me. It is thy interest to do so, and yet it is questionable whether thou wilt or no; for thy neck is an iron sinew." II. He puts them in mind of their obligation to him as the Lord their God and Redeemer (v. 10): I am the Lord thy God, who brought thee out of the land of Egypt; this is the preface to the ten commandments, and a powerful reason for the keeping of them, showing that we are bound to it in duty, interest, and gratitude, all which bonds we break asunder if we be disobedient. III. He gives them an abstract both of the precepts and of the promises which he gave them, as the Lord and their God, upon their coming out of Egypt. 1. The great command was that they should have no other gods before him (v. 9): There shall no strange god be in thee, none besides thy own God. Other gods might well be called strange gods, for it was very strange that ever any people who had the true and living God for their God should hanker after any other. God is jealous in this matter, for he will not suffer his glory to be given to another; and therefore in this matter they must be circumspect, Exod. xxiii. 13. 2. The great promise was that God himself, as a God all-sufficient, would be nigh unto them in all that which they called upon him for (Deut. iv. 7), that, if they would adhere to him as their powerful protector and ruler, they should always find him their bountiful benefactor: "Open thy mouth wide and I will fill it, as the young ravens that cry open their mouths wide and the old ones fill them." See here, (1.) What is our duty--to raise our expectations from God and enlarge our desires towards him. We cannot look for too little from the creature nor too much from the Creator. We are not straitened in him; why therefore should we be straitened in our own bosoms? (2.) What is God's promise. I will fill thy mouth with good things, Ps. ciii. 5. There is enough in God to fill our treasures (Prov. viii. 21), to replenish every hungry soul (Jer. xxxi. 25), to supply all our wants, to answer all our desires, and to make us completely happy. The pleasures of sense will surfeit and never satisfy (Isa. lv. 2); divine pleasures will satisfy and never surfeit. And we may have enough from God if we pray for it in faith. Ask, and it shall be given you. He gives liberally, and upbraids not. God assured his people Israel that it would be their own fault if he did not do as great and kind things for them as he had done for their fathers. Nothing should be thought too good, too much, to give them, if they would but keep close to God. He would moreover have given them such and such things, 2 Sam. xii. 8. IV. He charges them with a high contempt of his authority as their lawgiver and his grace and favour as their benefactor, v. 11. He had done much for them, and designed to do more; but all in vain: "My people would not hearken to my voice, but turned a deaf ear to all I said." Two things he complains of:-- 1. Their disobedience to his commands. They did hear his voice, so as never any people did; but they would not hearken to it, they would not be ruled by it, neither by the law nor by the reason of it. 2. Their dislike of his covenant-relation to them: They would none of me. They acquiesced not in my word (so the Chaldee); God was willing to be to them a God, but they were not willing to be to him a people; they did not like his terms. "I would have gathered them, but they would not." They had none of him; and why had they not? It was not because they might not; they were fairly invited into covenant with God. It was not because they could not; for the word was nigh them, even in their mouth and in their heart. But it was purely because they would not. God calls them hi people, for they were bought by him, bound to him, his by a thousand ties, and yet even they had not hearkened, had not obeyed. "Israel, the seed of Jacob my friend, set me at nought, and would have none of me." Note, All the wickedness of the wicked world is owing to the wilfulness of the wicked will. The reason why people are not religious is because they will not be so. V. He justifies himself with this in the spiritual judgments he had brought upon them (v. 12): So I gave them up unto their own hearts' lusts, which would be more dangerous enemies and more mischievous oppressors to them than any of the neighbouring nations ever were. God withdrew his Spirit from them, took off the bridle of restraining grace, left them to themselves, and justly; they will do as they will, and therefore let them do as they will. Ephraim is joined to idols; let him alone. It is a righteous thing with God to give those up to their own hearts' lusts that indulge them, and give up themselves to be led by them; for why should his Spirit always strive? His grace is his own, and he is debtor to no man, and yet, as he never gave his grace to any that could say they deserved it, so he never took it away from any but such as had first forfeited it: They would none of me, so I gave them up; let them take their course. And see what follows: They walked in their own counsels, in the way of their heart and in the sight of their eye, both in their worships and in their conversations. "I left them to do as they would, and then they did all that was ill;" they walked in their own counsels, and not according to the counsels of God and his advice. God therefore was not the author of their sin; he left them to the lusts of their own hearts and the counsels of their own heads; if they do not well, the blame must lie upon their own hearts and the blood upon their own heads. VI. He testifies his good-will to them in wishing they had done well for themselves. He saw how sad their case was, and how sure their ruin, when they were delivered up to their own lusts; that is worse than being given up to Satan, which may be in order to reformation (1 Tim. i. 20) and to salvation (1 Cor. v. 5); but to be delivered up to their own hearts' lusts is to be sealed under condemnation. He that is filthy, let him be filthy still. What fatal precipices will not these hurry a man to! Now here God looks upon them with pity, and shows that it was with reluctance that he thus abandoned them to their folly and fate. How shall I give thee up, Ephraim? Hos. xi. 8, 9. So here, O that my people had hearkened! See Isa. xlviii. 18. Thus Christ lamented the obstinacy of Jerusalem. If thou hadst known, Luke xix. 42. The expressions here are very affecting (v. 13-16), designed to show how unwilling God is that any should perish and desirous that all should come to repentance (he delights not in the ruin of sinful persons or nations), and also what enemies sinners are to themselves and what an aggravation it will be of their misery that they might have been happy upon such easy terms. Observe here, 1. The great mercy God had in store for his people, and which he would have wrought for them if they had been obedient. (1.) He would have given them victory over their enemies and would soon have completed the reduction of them. They should not only have kept their ground, but have gained their point, against the remaining Canaanites, and their encroaching vexatious neighbours (v. 14): I should have subdued their enemies; and it is God only that is to be depended on for the subduing of our enemies. Not would had have put them to the expense and fatigue of a tedious war: he would soon have done it; for he would have turned his hand against their adversaries, and then they would not have been able to stand before them. It intimates how easily he would have done it and without any difficulty. With the turn of a hand, nay, with the breath of his mouth, shall he slay the wicked, Isa. xi. 4. If he but turn his hand, the haters of the Lord will submit themselves to him (v. 15); and, though they are not brought to love him, yet they shall be made to fear him and to confess that he is too hard for them and that it is in vain to contend with him. God is honoured, and so is his Israel, by the submission of those that have been in rebellion against them, though it be but a forced and feigned submission. (2.) He would have confirmed and perpetuated their posterity, and established it upon sure and lasting foundations. In spite of all the attempts of their enemies against them, their time should have endured for ever, and they should never have been disturbed in the possession of the good land God had given them, much less evicted and turned out of possession. (3.) He would have given them great plenty of all good things (v. 16): He should have fed them with the finest of the wheat, with the best grain and the best of the kind. Wheat was the staple commodity of Canaan, and they exported a great deal of it, Ezek. xxvii. 17. He would not only have provided for them the best sort of bread, but with honey out of the rock would he have satisfied them. Besides the precious products of the fruitful soil, that there might not be a barren spot in all their land, even the clefts of the rock should serve for bee-hives and in them they should find honey in abundance. See Deut. xxxii. 13, 14. In short, God designed to make them every way easy and happy. 2. The duty God required from them as the condition of all this mercy. He expected no more than that they should hearken to him, as a scholar to his teacher, to receive his instructions--as a servant to his master, to receive his commands; and that they should walk in his ways, those ways of the Lord which are right and pleasant, that they should observe the institutions of his ordinances and attend the intimations of his providence. There was nothing unreasonable in this. 3. Observe how the reason of the withholding of the mercy is laid in their neglect of the duty: If they had hearkened to me, I would soon have subdued their enemies. National sin or disobedience is the great and only thing that retards and obstructs national deliverance. When I would have healed Israel, and set every thing to-rights among them, then the iniquity of Ephraim was discovered, and so a stop was put to the cure, Hos. vii. 1. We are apt to say, "If such a method had been taken, such an instrument employed, we should soon have subdued our enemies:" but we mistake; if we had hearkened to God, and kept to our duty, the thing would have been done, but it is sin that makes our troubles long and salvation slow. And this is that which God himself complains of, and wishes it had been otherwise. Note, Therefore God would have us do our duty to him, that we may be qualified to receive favour from him. He delights in our serving him, not because he is the better for it, but because we shall be. Albert Barnes: Notes on the Bible - 1834 81:9: There shall no strange god be in thee - Worshipped by thee; or recognized and regarded as a god. This was a condition of his favor and friendship. Compare Deu 32:12; Isa 43:12. The word here rendered "strange" - זר zā r - has reference to one of a foreign nation; and the meaning is, that they were not to worship or adore the gods that were worshipped by foreigners. This was a fundamental law of the Hebrew commonwealth. Neither shalt thou worship any strange god - The Hebrew word here is different - נכר nê kâ r - but means substantially the same thing. The allusion is to gods worshipped by foreign nations. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:9: There shall: Exo 20:3-5; Co1 8:5, Co1 8:6 strange: Deu 6:14, Deu 32:12; Isa 43:12; Mal 2:11 John Gill 81:9 There shall no strange god be in thee,.... Or in the midst of thee, owned and worshipped as God; or in thine heart, for whatever engrosses the affection, or a man puts his trust and confidence in, that he makes his god, and is a strange one: thus, if any friend or relation, father or mother, wife or children, are loved more than God, they are set up as such in his place; thus the epicure, that seeks the gratification of his carnal lusts, makes his belly his god; and the covetous man his money, in which he trusts, and therefore is called an idolater; and the self-righteous man his righteousness, on which he depends for salvation: hence we read of idols set up in the heart, from which they are disengaged in conversion, and kept from, Ezek 14:7. neither shall thou worship any strange god; only the Lord God is to be worshipped, Mt 28:19 and there is but one God; though this is to be understood not to the exclusion of the Son and Spirit, who are with the Father the one God, and to be worshipped equally with him, and are; see Mt 28:19.
80:1080:10: Մի՛ եւս եղիցին քեզ աստուածք առժամայնք. եւ մի՛ երկիրպագանիցես դու աստուծոյ օտարի։ 10 Ժամանակաւորապէս պաշտուող աստուածներ չես ունենայ ու չես երկրպագի օտար աստծու: 9 Օտար Աստուած թող չըլլայ քու մէջդ Ու օտար Աստուծոյ երկրպագութիւն մի՛ ըներ։ Մի՛ եւս եղիցին քեզ աստուածք առժամայնք եւ մի՛ երկիր պագանիցես դու աստուծոյ օտարի: 80:10: Մի՛ եւս եղիցին քեզ աստուածք առժամայնք. եւ մի՛ երկիրպագանիցես դու աստուծոյ օտարի։ 10 Ժամանակաւորապէս պաշտուող աստուածներ չես ունենայ ու չես երկրպագի օտար աստծու: 9 Օտար Աստուած թող չըլլայ քու մէջդ Ու օտար Աստուծոյ երկրպագութիւն մի՛ ըներ։ zohrab-1805▾ eastern-1994▾ western am▾	80:980:10 Да не будет у тебя иного бога, и не поклоняйся богу чужеземному. 80:10 οὐκ ου not ἔσται ειμι be ἐν εν in σοὶ σοι you θεὸς θεος God πρόσφατος προσφατος fresh οὐδὲ ουδε not even; neither προσκυνήσεις προσκυνεω worship θεῷ θεος God ἀλλοτρίῳ αλλοτριος another's; stranger 80:10 כָּסּ֣וּ kossˈû כסה cover הָרִ֣ים hārˈîm הַר mountain צִלָּ֑הּ ṣillˈāh צֵל shadow וַ֝ ˈwa וְ and עֲנָפֶ֗יהָ ʕᵃnāfˈeʸhā עָנָף branches אַֽרְזֵי־ ʔˈarzê- אֶרֶז cedar אֵֽל׃ ʔˈēl אֵל god 80:10. non sit in te deus alienus et non adores deum peregrinumThere shall be no new god in thee: neither shalt thou adore a strange god. 9. There shall no strange god be in thee; neither shalt thou worship any strange god. There shall no strange god be in thee; neither shalt thou worship any strange god: 80:10 Да не будет у тебя иного бога, и не поклоняйся богу чужеземному. 80:10 οὐκ ου not ἔσται ειμι be ἐν εν in σοὶ σοι you θεὸς θεος God πρόσφατος προσφατος fresh οὐδὲ ουδε not even; neither προσκυνήσεις προσκυνεω worship θεῷ θεος God ἀλλοτρίῳ αλλοτριος another's; stranger 80:10 כָּסּ֣וּ kossˈû כסה cover הָרִ֣ים hārˈîm הַר mountain צִלָּ֑הּ ṣillˈāh צֵל shadow וַ֝ ˈwa וְ and עֲנָפֶ֗יהָ ʕᵃnāfˈeʸhā עָנָף branches אַֽרְזֵי־ ʔˈarzê- אֶרֶז cedar אֵֽל׃ ʔˈēl אֵל god 80:10. non sit in te deus alienus et non adores deum peregrinum There shall be no new god in thee: neither shalt thou adore a strange god. 9. There shall no strange god be in thee; neither shalt thou worship any strange god. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:10: Open thy mouth wide - Let thy desires be ever so extensive, I will gratify them if thou wilt be faithful to me. Thou shalt lack no manner of thing that is good. Albert Barnes: Notes on the Bible - 1834 81:10: I am the Lord thy God ... - See Exo 20:2. The meaning is, "I am Yahweh, that God; the God to be worshipped and honored by thee; I only am thy God, and no other god is to be recognized or acknowledged by thee." The foundation of the claim to exclusive service and devotion is here laid in the fact that he had brought them out of the land of Egypt. Literally, had caused them to ascend, or go up from that land. The claim thus asserted seems to be twofold: (a) that in doing this, he had shown that he was God, or that he had performed a work which none but God could perform, and had thus shown his existence and power; and (b) that by this he had brought them under special obligations to himself, inasmuch as they owed all that they had - their national existence and liberty - entirely to him. Open thy mouth wide, and I will fill it - Possibly an allusion to young birds, when fed by the parent-bird. The meaning here is, "I can amply supply all your needs. You need not go to other gods - the gods of other lands - as if there were any deficiency in my power or resources; as if I were not able to meet your necessities. All your needs I can meet. Ask what you need - what you will; come to me and make any request with reference to yourselves as individuals or as a nation - to this life or the life to come - and you will find in me all abundant supply for all your needs, and a willingness to bless you commensurate with my resources." What is here said of the Hebrews may be said of the people of God at all times. There is not a want of our nature - of our bodies or our souls; a want pertaining to this life or the life to come - to ourselves, to our families, to our friends, to the church, or to our country - which God is not able to meet; and there is not a real necessity in any of these respects which he is not willing to meet. Why, then, should his people ever turn for happiness to the "weak and beggarly elements of the world" (compare the notes at Gal 4:9), as if God could not satisfy them? Why should they seek for happiness in vain amusements, or in sensual pleasures, as if God could not, or would not, supply the real needs of their souls? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:10: I am: Exo 20:2; Jer 11:4, Jer 31:31-33 open: Psa 37:3, Psa 37:4; Joh 7:37, Joh 15:7, Joh 16:23; Eph 3:19, Eph 3:20; Rev 21:6, Rev 22:17 Geneva 1599 81:10 I [am] the LORD thy God, which brought thee out of the land of Egypt: (i) open thy mouth wide, and I will fill it. (i) God accuses their incredulity, because they did not open their mouths to receive God's benefits in such abundance as he pours them out. John Gill 81:10 I am the Lord thy God,.... The true Jehovah, the Being of beings, in whom all live and move and have their beings, the covenant God of his people; and is a reason why they should hear him, and worship him, and no other: which brought thee out of the land of Egypt; this, with what goes before, is the preface to the ten commands, the first and principal of which is urged in the preceding verse; and this is another reason why the Lord God should be had and worshipped, and not a strange god; and redemption from worse than Egyptian bondage, from the bondage of sin, Satan, and the law, and a deliverance from worse than Egyptian darkness, and from a state of wickedness and impiety, should lay under greater obligations still to serve the Lord, and worship him only; who adds, as a further reason for it, open thy mouth wide, and I will fill it; which may be understood of opening the mouth either in prayer or in praise: to open the mouth wide in prayer is to pray with great freedom, to pour out the soul to God, lay open its whole case, and tell him all his mind and wants; to pray with great boldness, and with much importunity and fervency, and in full assurance of faith, pleading with great strength the promises of God, and asking in faith for much, according to them; and God may be said to fill this wide mouth of faith in prayer, when he grants the desires of the heart, gives his people what they will, even very largely and abundantly, yea, more than they can ask or think: to open the mouth wide in praise is to be abundantly thankful for mercies received; and when persons are so, the Lord fills them with more abundant matter for praise and thanksgiving; see Ps 71:8, or this may be interpreted of opening the mouth wide in expressions of desire after spiritual food, hungering and thirsting after spiritual things, when the Lord fills or satisfies the mouths of his people with good things, Ps 103:5, with the sincere milk of the word which they desire, and with the ordinances, the breasts of consolation they long for, and so satisfies them with the goodness and fatness of his house, Ps 64:4, the metaphor seems to be taken from the young of birds, which open their mouths, and are filled by the old ones: the Targum is, "open thy mouth to the words of the law, and I will fill it with every good thing.'' John Wesley 81:10 Wide - Either to pray for mercies, or to receive the mercies which I am ready to give you.
80:1180:11: Ես եմ Տէր Աստուած քո որ հանի զքեզ յերկրէն Եգիպտացւոց, բա՛ց զբերան քո եւ լցից զդա։ 11 Ես եմ քո Տէր Աստուածը, որ հանեցի քեզ եգիպտացիների երկրից. բա՛ց բերանդ, եւ ես պիտի լցնեմ այն: 10 Ես եմ քու Տէր Աստուածդ, Որ հանեցի քեզ Եգիպտոսի երկրէն։Լայն բաց քու բերանդ Ու զանիկա ես պիտի լեցնեմ։ Ես եմ Տէր Աստուած քո` որ հանի զքեզ յերկրէն Եգիպտացւոց, բաց զբերան քո եւ լցից զդա: 80:11: Ես եմ Տէր Աստուած քո որ հանի զքեզ յերկրէն Եգիպտացւոց, բա՛ց զբերան քո եւ լցից զդա։ 11 Ես եմ քո Տէր Աստուածը, որ հանեցի քեզ եգիպտացիների երկրից. բա՛ց բերանդ, եւ ես պիտի լցնեմ այն: 10 Ես եմ քու Տէր Աստուածդ, Որ հանեցի քեզ Եգիպտոսի երկրէն։Լայն բաց քու բերանդ Ու զանիկա ես պիտի լեցնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	80:1080:11 Я Господь, Бог твой, изведший тебя из земли Египетской; открой уста твои, и Я наполню их>>. 80:11 ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὁ ο the ἀναγαγών αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πλάτυνον πλατυνω broaden τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even πληρώσω πληροω fulfill; fill αὐτό αυτος he; him 80:11 תְּשַׁלַּ֣ח tᵊšallˈaḥ שׁלח send קְצִירֶ֣הָ qᵊṣîrˈehā קָצִיר bough עַד־ ʕaḏ- עַד unto יָ֑ם yˈom יָם sea וְ wᵊ וְ and אֶל־ ʔel- אֶל to נָ֝הָ֗ר ˈnāhˈār נָהָר stream יֹֽונְקֹותֶֽיהָ׃ yˈônᵊqôṯˈeʸhā יֹונֶקֶת shoot 80:11. ego sum Dominus Deus tuus qui eduxi te de terra Aegypti dilata os tuum et implebo illudFor I am the Lord thy God, who brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. 10. I am the LORD thy God, which brought thee up out of the land of Egypt: open thy mouth wide, and I will fill it. I [am] the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it: 80:11 Я Господь, Бог твой, изведший тебя из земли Египетской; открой уста твои, и Я наполню их>>. 80:11 ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὁ ο the ἀναγαγών αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πλάτυνον πλατυνω broaden τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even πληρώσω πληροω fulfill; fill αὐτό αυτος he; him 80:11 תְּשַׁלַּ֣ח tᵊšallˈaḥ שׁלח send קְצִירֶ֣הָ qᵊṣîrˈehā קָצִיר bough עַד־ ʕaḏ- עַד unto יָ֑ם yˈom יָם sea וְ wᵊ וְ and אֶל־ ʔel- אֶל to נָ֝הָ֗ר ˈnāhˈār נָהָר stream יֹֽונְקֹותֶֽיהָ׃ yˈônᵊqôṯˈeʸhā יֹונֶקֶת shoot 80:11. ego sum Dominus Deus tuus qui eduxi te de terra Aegypti dilata os tuum et implebo illud For I am the Lord thy God, who brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. 10. I am the LORD thy God, which brought thee up out of the land of Egypt: open thy mouth wide, and I will fill it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11. "Открой уста твои, и Я наполню их". Если бы евреи, оставаясь верными Иегове, обратились к Нему с какой-либо молитвой, то она была бы услышана. Adam Clarke: Commentary on the Bible - 1831 81:11: Israel would none of me - לא אבה לי lo abah li, They willed me not, they would not have me for their God. Albert Barnes: Notes on the Bible - 1834 81:11: But my people ... - See Psa 78:10-11, Psa 78:17-19. "And Israel would none of me." Literally, "Did not will me;" that is, "did not incline to me; were not attached to me; were not disposed to worship me, and to find happiness in me." Compare Isa 1:19; Job 39:9; Pro 1:25. They refused or rejected him. See Exo 32:1; Deu 32:15, Deu 32:18. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:11: people: Psa 106:12, Psa 106:13; Jer 2:11-13, Jer 7:23, Jer 7:24; Zac 7:11 would none: Exo 32:1; Deu 32:15, Deu 32:18; Pro 1:30; Heb 10:29 Carl Friedrich Keil and Franz Delitzsch 81:11 The Passover discourse now takes a sorrowful and awful turn: Israel's disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. "My people" and "Israel" alternate as in the complaint in Is 1:3. לא־אבה followed by the dative, as in Deut 13:9 ([8], ου ̓ συνθελήσεις αὐτῷ). Then God made their sin their punishment, by giving them over judicially (שׁלּח as in Job 8:4) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר, Aramaic שׁרר, Arabic sarra, to make firm = to cheer, make glad), so that they went on (cf. on the sequence of tense, Ps 61:8) in their, i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in Is 65:2, cf. the borrowed passage Jer 7:24, and the same phrase in Mic 6:16. And now, because this state of unfaithfulness in comparison with God's faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in 2Kings 18:12), or like אם above in Ps 81:9 as expressing a wish, o si (if but!), Ps 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, Is 1:25; Amos 1:8; Jer 6:9; Ezek 38:12). The promise in Ps 81:16 relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. "Time" is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere (Is 13:22) of the term of punishment. One now expects that it should continue with ואאכילהוּ, in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signify et cibaret eum; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17a (cf. Deut 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Ps 77 and 78 break off with historical pictures. V. 17b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך, as in Ps 50:8, Deut 4:31, and (with the exception of the futt. Hiph. of Lamed He verbs ending with ekka) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka. If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses. John Gill 81:11 But my people would not hearken to my voice,.... Neither as exhorting them to the above duties, nor as promising the above favours; would neither hearken to the voice of the law, nor to the voice of the Gospel; but were like the deaf adder, which stops its ear to the voice of the charmer, charming never so wisely: and Israel would none of me; would not attend to his word, acquiesce in his will, nor delight themselves in him, and in his worship and service; would have none of his salutary doctrines, or wholesome reproofs, nor of his laws and government; would not have him to reign over them, nor to be their Saviour, though the only one, and there is none beside him; though the chiefest good, and from whom all good things come, and is the portion and exceeding great reward of his people: see Prov 1:25. Robert Jamieson, A. R. Fausset and David Brown 81:11 They failed, and He gave them up to their own desires and hardness of heart (Deut 29:18; Prov 1:30; Rom 11:25).
80:1280:12: Ժողովուրդ իմ ո՛չ լուաւ ձայնի իմում, եւ Իսրայէլ յիս ինչ ո՛չ նայեցաւ։ 12 Իմ ժողովուրդը չունկնդրեց ձայնիս, եւ Իսրայէլն ինձ չնայեց: 11 Բայց իմ ժողովուրդս մտիկ չըրաւ իմ ձայնիս Ու Իսրայէլ զիս չուզեց։ Ժողովուրդ իմ ոչ լուաւ ձայնի իմում, եւ Իսրայէլ յիս ինչ ոչ նայեցաւ: 80:12: Ժողովուրդ իմ ո՛չ լուաւ ձայնի իմում, եւ Իսրայէլ յիս ինչ ո՛չ նայեցաւ։ 12 Իմ ժողովուրդը չունկնդրեց ձայնիս, եւ Իսրայէլն ինձ չնայեց: 11 Բայց իմ ժողովուրդս մտիկ չըրաւ իմ ձայնիս Ու Իսրայէլ զիս չուզեց։ zohrab-1805▾ eastern-1994▾ western am▾	80:1180:12 Но народ Мой не слушал гласа Моего, и Израиль не покорялся Мне; 80:12 καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear ὁ ο the λαός λαος populace; population μου μου of me; mine τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even Ισραηλ ισραηλ.1 Israel οὐ ου not προσέσχεν προσεχω pay attention; beware μοι μοι me 80:12 לָ֭מָּה ˈlāmmā לָמָה why פָּרַ֣צְתָּ pārˈaṣtā פרץ break גְדֵרֶ֑יהָ ḡᵊḏērˈeʸhā גָּדֵר wall וְ֝ ˈw וְ and אָר֗וּהָ ʔārˈûhā ארה pluck כָּל־ kol- כֹּל whole עֹ֥בְרֵי ʕˌōvᵊrê עבר pass דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way 80:12. et non audivit populus meus vocem meam et Israhel non credidit mihiBut my people heard not my voice: and Israel hearkened not to me. 11. But my people hearkened not to my voice; and Israel would none of me. But my people would not hearken to my voice; and Israel would none of me: 80:12 Но народ Мой не слушал гласа Моего, и Израиль не покорялся Мне; 80:12 καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear ὁ ο the λαός λαος populace; population μου μου of me; mine τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even Ισραηλ ισραηλ.1 Israel οὐ ου not προσέσχεν προσεχω pay attention; beware μοι μοι me 80:12 לָ֭מָּה ˈlāmmā לָמָה why פָּרַ֣צְתָּ pārˈaṣtā פרץ break גְדֵרֶ֑יהָ ḡᵊḏērˈeʸhā גָּדֵר wall וְ֝ ˈw וְ and אָר֗וּהָ ʔārˈûhā ארה pluck כָּל־ kol- כֹּל whole עֹ֥בְרֵי ʕˌōvᵊrê עבר pass דָֽרֶךְ׃ ḏˈāreḵ דֶּרֶךְ way 80:12. et non audivit populus meus vocem meam et Israhel non credidit mihi But my people heard not my voice: and Israel hearkened not to me. 11. But my people hearkened not to my voice; and Israel would none of me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:12: Unto their own hearts' lust - To the obstinate wickedness of their heart. In their own counsels - God withdrew his restraining grace, which they had abused; and then they fulfilled the inventions of their wicked hearts. Albert Barnes: Notes on the Bible - 1834 81:12: So I gave them up unto their own hearts' lust - Margin, as in Hebrew, to the hardness of their own hearts. Literally, "I sent them, or I dismissed them, to the hardness of their hearts." I suffered them to have what, in the hardness of their hearts they desired, or what their hard and rebellious hearts prompted them to desire: I indulged them in their wishes. I gave them what they asked, and left them to themselves to work out the problem about success and happiness in their own way - to let them see what must be the result of forsaking the true God. The world - and the church too - has been often suffered to make this experiment. And they walked in their own counsels - As they thought wise and best. Compare Act 7:42; Act 14:16; Rom 1:24; Psa 78:26-37. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:12: I gave: Gen 6:3; Act 7:42, Act 14:16; Rom 1:24, Rom 1:26, Rom 1:27; Th2 2:9-11 their own hearts' lust: or, the hardness of their hearts, or imaginations they walked: Exo 11:9; Isa 30:1; Jer 7:24, Jer 44:16, Jer 44:17 John Gill 81:12 So I gave them up unto their own hearts' lust,.... Sometimes God gave them up, when they sinned, into the hands of the Moabites, or Ammonites, or Philistines, or other neighbouring nations, for their chastisement; but to be delivered up unto their own hearts' lust is worse than that; nay, than to be delivered to Satan: salvation may be the consequence of that, but damnation of this; and yet it is a righteous judgment; for as men like not to retain God in their knowledge, it is but just with him to give them up to vile affections, to a reprobate mind, to do things not convenient, Rom 1:24 there is nothing men are more desirous of than to have their hearts' lusts; and there is no greater judgment can befall them than to be left to the power of them, which must unavoidably issue in their ruin here and hereafter: and they walked in their own counsels; which were bad; after the imagination of their own evil hearts, and not after the counsels and directions of God in his word, and by his servants.
80:1380:13: Բարձի թողի զնոսա երթալ զհետ կամա՛ց սրտից իւրեանց, զի գնացին նոքա ըստ կա՛մս անձանց իւրեանց։ 13 Բարձիթողի մատնեցի նրան, որ գնան իրենց սրտի թելադրանքով, քանզի շարժուեցին իրենց կամքով: 12 Ուստի զանոնք իրենց սրտին կամակորութեանը թողուցի, Որպէս զի իրենց խորհուրդներուն համեմատ քալեն։ Բարձի թողի զնոսա երթալ զհետ կամաց սրտից իւրեանց, զի գնացին նոքա ըստ կամս անձանց իւրեանց: 80:13: Բարձի թողի զնոսա երթալ զհետ կամա՛ց սրտից իւրեանց, զի գնացին նոքա ըստ կա՛մս անձանց իւրեանց։ 13 Բարձիթողի մատնեցի նրան, որ գնան իրենց սրտի թելադրանքով, քանզի շարժուեցին իրենց կամքով: 12 Ուստի զանոնք իրենց սրտին կամակորութեանը թողուցի, Որպէս զի իրենց խորհուրդներուն համեմատ քալեն։ zohrab-1805▾ eastern-1994▾ western am▾	80:1280:13 потому Я оставил их упорству сердца их, пусть ходят по своим помыслам. 80:13 καὶ και and; even ἐξαπέστειλα εξαποστελλω send forth αὐτοὺς αυτος he; him κατὰ κατα down; by τὰ ο the ἐπιτηδεύματα επιτηδευμα the καρδιῶν καρδια heart αὐτῶν αυτος he; him πορεύσονται πορευομαι travel; go ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him 80:13 יְכַרְסְמֶ֣נָּֽה yᵊḵarsᵊmˈennˈā כרסם eat away חֲזִ֣יר ḥᵃzˈîr חֲזִיר swine מִ mi מִן from יָּ֑עַר yyˈāʕar יַעַר wood וְ wᵊ וְ and זִ֖יז zˌîz זִיז swarm שָׂדַ֣י śāḏˈay שָׂדַי open field יִרְעֶֽנָּה׃ yirʕˈennā רעה pasture 80:13. et dimisi eum in pravitate cordis sui ambulabunt in consiliis suisSo I let them go according to the desires of their heart: they shall walk in their own inventions. 12. So I let them go after the stubbornness of their heart, that they might walk in their own counsels. So I gave them up unto their own hearts' lust: [and] they walked in their own counsels: 80:13 потому Я оставил их упорству сердца их, пусть ходят по своим помыслам. 80:13 καὶ και and; even ἐξαπέστειλα εξαποστελλω send forth αὐτοὺς αυτος he; him κατὰ κατα down; by τὰ ο the ἐπιτηδεύματα επιτηδευμα the καρδιῶν καρδια heart αὐτῶν αυτος he; him πορεύσονται πορευομαι travel; go ἐν εν in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him 80:13 יְכַרְסְמֶ֣נָּֽה yᵊḵarsᵊmˈennˈā כרסם eat away חֲזִ֣יר ḥᵃzˈîr חֲזִיר swine מִ mi מִן from יָּ֑עַר yyˈāʕar יַעַר wood וְ wᵊ וְ and זִ֖יז zˌîz זִיז swarm שָׂדַ֣י śāḏˈay שָׂדַי open field יִרְעֶֽנָּה׃ yirʕˈennā רעה pasture 80:13. et dimisi eum in pravitate cordis sui ambulabunt in consiliis suis So I let them go according to the desires of their heart: they shall walk in their own inventions. 12. So I let them go after the stubbornness of their heart, that they might walk in their own counsels. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-17. Бог оставил евреев ходить по "упорству сердца их", по своим помыслам. Так как евреи не хотели сами добровольно подчиниться и слушаться водительства Божия, то Господь предоставил их жизнь ее естественному течению. Последнее же сопровождалось тяжелыми для них последствиями - неудачами в борьбе с врагами, ослаблением благоденствия и недородами на полях (15-17). - "Мед из скалы" (17) - мед пчел, гнездившихся в трещинах скал. Adam Clarke: Commentary on the Bible - 1831 81:13: O that my people had hearkened unto me, - Israel had walked in my ways - Nothing can be more plaintive than the original; sense and sound are surprisingly united. I scruple not to say to him who understands the Hebrew, however learned, he has never found in any poet, Greek or Latin, a finer example of deep-seated grief, unable to express itself in appropriate words without frequent interruptions of sighs and sobs, terminated with a mournful cry. yl (m# ym( wl ישראי בדרכי יהלכו Lo ammi shomea li Yishrael bidrachi yehallechu! He who can give the proper guttural pronunciation to the letter ע ain; and gives the ו vau, and the י yod, their full Asiatic sound, not pinching them to death by a compressed and worthless European enunciation; will at once be convinced of the propriety of this remark. Albert Barnes: Notes on the Bible - 1834 81:13: Oh that my people had hearkened unto me - This passage is designed mainly to show what would have been the consequences if the Hebrew people had been obedient to the commands of God, Psa 81:14-16. At the same time, however, it expresses what was the earnest desire - the wish - the preference of God, namely, that they had been obedient, and had enjoyed his favor. This is in accordance with all the statements, all the commands, all the invitations, all the warnings, in the Bible. In the entire volume of inspiration there is not one command addressed to people to walk in the ways of sin; there is not one statement that God desires they should do it; there is not one intimation that he wishes the death of the sinner. The contrary is implied in all the declarations which God has made - in all his commands, warnings, and invitations - in all his arrangements for the salvation of people. See Deu 5:29; Deu 32:29-30; Isa 48:18; Eze 18:23, Eze 18:32; Eze 33:11; Pe2 3:9; Luk 19:42. And Israel had walked in my ways! - Had kept my commandments; had been obedient to my laws. When people, therefore, do not walk in the ways of God it is impossible that they should take refuge, as an excuse for it, in the plea that God desires this, or that he commands it, or that he is pleased with it, or that he approves it. There is no possible sense in which this can be true; in every sense, and on every account, he prefers that people should be obedient, and not disobedient; good, and not bad; happy, and not miserable; saved, and not lost. Every doctrine of theology should be held and interpreted in consistency with this as a fundamental truth. That there are things which are difficult to be explained on the supposition that this is true, must be admitted; but what truth is there in reference to which there are not difficulties to be explained? And is there anything in this, or in any of the truths of the Bible, which more demands explanation than the facts which are actually occurring under the government of God: the fact that sin and misery have been allowed to come into the universe; the fact that multitudes constantly suffer whom God could at once relieve? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:13: Oh that: Deu 5:29, Deu 10:12, Deu 10:13, Deu 32:29; Isa 48:18; Mat 23:37; Luk 19:41, Luk 19:42 Geneva 1599 81:13 (k) Oh that my people had hearkened unto me, [and] Israel had walked in my ways! (k) God by his word calls all, but his secret election appoints who will bear fruit. John Gill 81:13 O that my people had hearkened unto me,.... This might have been expected from them, as they were his professing people; and it would have been to their advantage if they had hearkened to him, as well as it would have been well pleasing to him; for that is what is designed by this wish, which does not express the purposing will of God; for who hath resisted that? if he had so willed, he could have given them ears to hear; but his commanding will, and what is his approving one: to hearken to him is not only to hearken to what he commands, but to what he approves of; it is the good and acceptable will of God that men should hearken to the declarations of his will in the law, and to the declarations of his grace in the Gospel; and indeed it is the voice of Christ, the Angel of God's presence, who went before the children of Israel in the wilderness, which they were to hearken to and obey, that is here meant; see Ex 23:20, and Heb 3:6, and Israel had walked in my ways; which he marked out and directed them unto, meaning his ordinances and commandments; which to walk in, as it denotes progress and continuance, and supposes and requires life and strength, so it is both pleasant and profitable. Robert Jamieson, A. R. Fausset and David Brown 81:13 Obedience would have secured all promised blessings and the subjection of foes. In this passage, "should have," "would have," &c., are better, "should" and "would" expressing God's intention at the time, that is, when they left Egypt.
80:1480:14: Զի թէ ժողովրդեան իմոյ լուեալ էր ինձ, կամ Իսրայէլի զճանապարհս իմ գնացեալ էր[7224]։ [7224] Ոմանք.Եթէ ժողովրդեան իմոյ լու՛՛։ 14 Եթէ իմ ժողովուրդը լսէր ինձ, կամ Իսրայէլն ընթանար իմ ճանապարհով, 13 Երանի՜ թէ իմ ժողովուրդս ինծի մտիկ ընէր Ու Իսրայէլ իմ ճամբաներուս մէջ քալէր։ զի թէ ժողովրդեան իմոյ լուեալ էր ինձ, կամ Իսրայելի զճանապարհս իմ գնացեալ էր: 80:14: Զի թէ ժողովրդեան իմոյ լուեալ էր ինձ, կամ Իսրայէլի զճանապարհս իմ գնացեալ էր[7224]։ [7224] Ոմանք.Եթէ ժողովրդեան իմոյ լու՛՛։ 14 Եթէ իմ ժողովուրդը լսէր ինձ, կամ Իսրայէլն ընթանար իմ ճանապարհով, 13 Երանի՜ թէ իմ ժողովուրդս ինծի մտիկ ընէր Ու Իսրայէլ իմ ճամբաներուս մէջ քալէր։ zohrab-1805▾ eastern-1994▾ western am▾	80:1380:14 О, если бы народ Мой слушал Меня и Израиль ходил Моими путями! 80:14 εἰ ει if; whether ὁ ο the λαός λαος populace; population μου μου of me; mine ἤκουσέν ακουω hear μου μου of me; mine Ισραηλ ισραηλ.1 Israel ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine εἰ ει if; whether ἐπορεύθη πορευομαι travel; go 80:14 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹות֮ ṣᵊvāʔôṯ צָבָא service שֽׁ֫וּב־ šˈˈûv- שׁוב return נָ֥א nˌā נָא yeah הַבֵּ֣ט habbˈēṭ נבט look at מִ mi מִן from שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וּ֝ ˈû וְ and פְקֹ֗ד fᵊqˈōḏ פקד miss גֶּ֣פֶן gˈefen גֶּפֶן vine זֹֽאת׃ zˈōṯ זֹאת this 80:14. utinam populus meus audisset me Israhel in viis meis ambulassetIf my people had heard me: if Israel had walked in my ways: 13. Oh that my people would hearken unto me, that Israel would walk in my ways! Oh that my people had hearkened unto me, [and] Israel had walked in my ways: 80:14 О, если бы народ Мой слушал Меня и Израиль ходил Моими путями! 80:14 εἰ ει if; whether ὁ ο the λαός λαος populace; population μου μου of me; mine ἤκουσέν ακουω hear μου μου of me; mine Ισραηλ ισραηλ.1 Israel ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine εἰ ει if; whether ἐπορεύθη πορευομαι travel; go 80:14 אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) צְבָאֹות֮ ṣᵊvāʔôṯ צָבָא service שֽׁ֫וּב־ šˈˈûv- שׁוב return נָ֥א nˌā נָא yeah הַבֵּ֣ט habbˈēṭ נבט look at מִ mi מִן from שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וּ֝ ˈû וְ and פְקֹ֗ד fᵊqˈōḏ פקד miss גֶּ֣פֶן gˈefen גֶּפֶן vine זֹֽאת׃ zˈōṯ זֹאת this 80:14. utinam populus meus audisset me Israhel in viis meis ambulasset If my people had heard me: if Israel had walked in my ways: 13. Oh that my people would hearken unto me, that Israel would walk in my ways! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:14: I should soon have subdued - If God's promise appeared to fail in behalf of his people, it was because they rejected his counsel, and walked in their own. While they were faithful, they prospered; and not one jot or tittle of God's word failed to them. Albert Barnes: Notes on the Bible - 1834 81:14: I should soon have subdued their enemies - This is one of the consequences which, it is said, would have followed if they had been obedient to the laws of God. The phrase rendered soon means literally like a little; that is, as we might say, in a little, to wit, in a little time. The word rendered subdued means to bow down; to be curved or bent; and the idea is, that he would have caused them to bow down, to wit, by submission before them. Compare Deu 32:29-30. And turned my hand against their adversaries - Against those who oppressed and wronged them. The act of turning the hand against one is significant of putting him away - repelling him - disowning him - as when we would thrust one away from us with aversion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:14: I should: Num 14:9, Num 14:45; Jos 23:13; Jdg 2:20-23 turned: Amo 1:8; Zac 13:7 Geneva 1599 81:14 I should soon have subdued their enemies, and turned my hand (l) against their adversaries. (l) If their sins had not. John Gill 81:14 I should soon have subdued their enemies,.... The Canaanites, and others: this he would have done in a very little time, or at once, and that easily, and without any trouble; he would quickly have humbled them, and brought them on their knees, as the word (g) signifies, to terms of peace; for when a man's ways please the Lord, he makes his enemies to be at peace with him, Prov 16:7 so those that hearken to the voice of Christ, and walk in his ways, he subdues their iniquities, and will bruise Satan under their feet shortly, and make them more than conquerors: through himself, over the world; the men and things of it he has overcome: and turned my hand against their adversaries; that troubled, distressed, and oppressed them; and it is a righteous thing with God to render tribulation to them that trouble his people; he turns his chastising hand off of them, which sometimes is heavy upon them, and presses them sore, and turns it in a way of wrath and vindictive justice against their adversaries; and so the Targum, "and turned the stroke of my power against their adversaries;'' this is the lighting down of his arm with the indignation of his anger, which is intolerable, Is 30:30. (g) "flecterem", Cocceius.
80:1580:15: Որպէս զոչինչ խոնա՛րհ արարեալ էր իմ զթշնամիս նորա, ՚ի վերայ նեղչաց նորա արկեալ էր զձեռն իմ[7225]։ [7225] Ոմանք.Զթշնամիս նոցա, եւ ՚ի վերայ նեղչաց նոցա... զձեռս իմ։ 15 ապա որպէս ոչնչութիւն կ’ընկճէի նրա թշնամիներին եւ ձեռքս կ’իջեցնէի նրան նեղողների վրայ: 14 Շուտով պիտի խոնարհեցնէի անոնց թշնամիները Ու ձեռքս պիտի դարձնէի անոնց նեղիչներուն դէմ։ որպէս զոչինչ խոնարհ արարեալ էր իմ զթշնամիս նորա, ի վերայ նեղչաց նորա արկեալ էր զձեռն իմ: 80:15: Որպէս զոչինչ խոնա՛րհ արարեալ էր իմ զթշնամիս նորա, ՚ի վերայ նեղչաց նորա արկեալ էր զձեռն իմ[7225]։ [7225] Ոմանք.Զթշնամիս նոցա, եւ ՚ի վերայ նեղչաց նոցա... զձեռս իմ։ 15 ապա որպէս ոչնչութիւն կ’ընկճէի նրա թշնամիներին եւ ձեռքս կ’իջեցնէի նրան նեղողների վրայ: 14 Շուտով պիտի խոնարհեցնէի անոնց թշնամիները Ու ձեռքս պիտի դարձնէի անոնց նեղիչներուն դէմ։ zohrab-1805▾ eastern-1994▾ western am▾	80:1480:15 Я скоро смирил бы врагов их и обратил бы руку Мою на притеснителей их: 80:15 ἐν εν in τῷ ο the μηδενὶ μηδεις not even one; no one ἂν αν perhaps; ever τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτῶν αυτος he; him ἐταπείνωσα ταπεινοω humble; bring low καὶ και and; even ἐπὶ επι in; on τοὺς ο the θλίβοντας θλιβω pressure; press against αὐτοὺς αυτος he; him ἐπέβαλον επιβαλλω impose; cast on τὴν ο the χεῖρά χειρ hand μου μου of me; mine 80:15 וְ֭ ˈw וְ and כַנָּה ḵannˌā כַּנָּה [uncertain] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָטְעָ֣ה nāṭᵊʕˈā נטע plant יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֝֗ן ˈbˈēn בֵּן son אִמַּ֥צְתָּה ʔimmˌaṣtā אמץ be strong לָּֽךְ׃ llˈāḵ לְ to 80:15. quasi nihilum inimicos eius humiliassem et super hostes eorum vertissem manum meamI should soon have humbled their enemies, and laid my hand on them that troubled them. 14. I should soon subdue their enemies, and turn my hand against their adversaries. I should soon have subdued their enemies, and turned my hand against their adversaries: 80:15 Я скоро смирил бы врагов их и обратил бы руку Мою на притеснителей их: 80:15 ἐν εν in τῷ ο the μηδενὶ μηδεις not even one; no one ἂν αν perhaps; ever τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτῶν αυτος he; him ἐταπείνωσα ταπεινοω humble; bring low καὶ και and; even ἐπὶ επι in; on τοὺς ο the θλίβοντας θλιβω pressure; press against αὐτοὺς αυτος he; him ἐπέβαλον επιβαλλω impose; cast on τὴν ο the χεῖρά χειρ hand μου μου of me; mine 80:15 וְ֭ ˈw וְ and כַנָּה ḵannˌā כַּנָּה [uncertain] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָטְעָ֣ה nāṭᵊʕˈā נטע plant יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֝֗ן ˈbˈēn בֵּן son אִמַּ֥צְתָּה ʔimmˌaṣtā אמץ be strong לָּֽךְ׃ llˈāḵ לְ to 80:15. quasi nihilum inimicos eius humiliassem et super hostes eorum vertissem manum meam I should soon have humbled their enemies, and laid my hand on them that troubled them. 14. I should soon subdue their enemies, and turn my hand against their adversaries. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:15: Their time should have endured for ever - That is, Their prosperity should have known no end. Albert Barnes: Notes on the Bible - 1834 81:15: The haters of the Lord - The enemies of the Lord, often represented as those who hate him - hatred being always in fact or in form connected with an unwillingness to submit to God. It is hatred of his law; hatred of his government; hatred of his plans; hatred of his character. See Rom 1:30; Joh 7:7, Joh 15:18, Joh 15:23-25. Compare Exo 20:5. Should have submitted themselves unto him - Margin, yielded retained obedience. Hebrew, lied. See the phrase explained in the notes at Psa 18:44. The meaning is, that they would have been so subdued as to acknowledge his authority or supremacy, while it is, at the same time, implied that this would have been forced and not cordial. No external power, though it may so conquer as to make people outwardly obedient, can affect the will, or subdue that. The grace of God alone can do that, and it is the special triumph of grace that it can do it. But their time - The time of his people. They would have continued to be a happy and a flourishing nation. Should have endured for ever - Perpetually - as long as they continued to be obedient. If a nation were obedient to the will of God; if it wholly obeyed his laws; if it countenanced by statute no form of sin; if it protected no iniquity; if it were temperate, just, virtuous, honest, there is no reason why its institutions should not be perpetual, or why it should ever be overthrown. Sin is, in all cases, the cause of the ruin of nations, as it is of individuals. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:15: The haters: Psa 18:45, Psa 83:2-18; Exo 20:5; Deu 7:10; Joh 15:22, Joh 15:23; Rom 1:30, Rom 8:7 submitted themselves: or yielded feigned obedience, Heb. lied. Psa 18:44, Psa 63:3 *marg. time: Psa 102:28; Isa 65:22; Joe 3:20 Geneva 1599 81:15 The haters of the LORD should have submitted themselves unto him: but their time (m) should have endured for ever. (m) If the Israelites had not broken covenant with God, he would have given them victory against their enemies. John Gill 81:15 The haters of the Lord should have submitted themselves unto him,.... Or, "lied unto him" (h); feignedly submitted to him, flattered him, pretended friendship to him, and entered into a league with him; either Israel, mentioned Ps 81:13, our God, whom and whose worship and people they hated; as every natural man is an hater of God, and all that is good, and enmity itself unto him; but these shall all submit to Christ, sooner or later, in one way or another, and acknowledge him Lord, and that he is superior to them, and themselves not a match for him; as Julian the emperor when wounded, said, Thou hast overcome me, O Galilean: but their time should have endured for ever; which Jarchi and Aben Ezra interpret of the calamities and vengeance that should come upon the haters of God, who will be punished with everlasting destruction; their worm will never die, nor their fire be quenched; it is everlasting, and the smoke of their torment will ascend for ever and ever; in which sense the word is used, Is 13:22 or rather this is to be understood of the time, or happy state and condition, of the Israelites, which would have been of long continuance, had they hearkened to the Lord, and walked in his ways; particularly, they would have long enjoyed the land of Canaan, which was given to Abraham and his seed for an everlasting possession, and which they held by the tenure of their obedience, Gen 17:8, and so all truly gracious souls, that hearken to the voice of Christ, and walk in his ways, are in a happy state, which will endure for ever; they are blessed with all spiritual blessings, and those are for ever; the heavenly land of Canaan they shall dwell in for ever; their mansions or habitations in Christ's Father's house are everlasting; their house, not made with hands, is eternal in the heavens; their estate, possession, and inheritance is an eternal one; it is incorruptible, and fades not away; their being with Christ is for ever; and their happiness is often expressed by eternal life and eternal glory. (h) "mentientur", Montanus; "mentiti fuissent", Vatablus; "mentirentur", Musculus, Cocceius, Gejerus; "mendaciter se dedissent", Junius & Tremellius, Piscator. John Wesley 81:15 Him - Unto Israel. Their time - Their happy time.
80:1680:16: Թշնամիք Տեառն ստեցին նմա, եղիցին ժամանակք նոցա յաշխարհի[7226]։ [7226] Ոմանք.Եւ եղիցին ժամանակք։ 16 Տիրոջ թշնամիները ստեցին նրան, ուստի նրանց ժամանակն աշխարհում կը սպառուի: 15 Տէրը ատողները խոնարհութիւն պիտի ընէին իրեն Ու անոնց ժամանակը յաւիտեան պիտի ըլլար։ Թշնամիք Տեառն ստեցին նմա, եւ եղիցին ժամանակք նոցա ^[516]յաշխարհի: 80:16: Թշնամիք Տեառն ստեցին նմա, եղիցին ժամանակք նոցա յաշխարհի[7226]։ [7226] Ոմանք.Եւ եղիցին ժամանակք։ 16 Տիրոջ թշնամիները ստեցին նրան, ուստի նրանց ժամանակն աշխարհում կը սպառուի: 15 Տէրը ատողները խոնարհութիւն պիտի ընէին իրեն Ու անոնց ժամանակը յաւիտեան պիտի ըլլար։ zohrab-1805▾ eastern-1994▾ western am▾	80:1580:16 ненавидящие Господа раболепствовали бы им, а их благоденствие продолжалось бы навсегда; 80:16 οἱ ο the ἐχθροὶ εχθρος hostile; enemy κυρίου κυριος lord; master ἐψεύσαντο ψευδομαι lie αὐτῷ αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the καιρὸς καιρος season; opportunity αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 80:16 שְׂרֻפָ֣ה śᵊrufˈā שׂרף burn בָ vā בְּ in † הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire כְּסוּחָ֑ה kᵊsûḥˈā כסח cut off מִ mi מִן from גַּעֲרַ֖ת ggaʕᵃrˌaṯ גְּעָרָה rebuke פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish 80:16. qui oderunt Dominum negabunt eum et erit tempus eorum in saeculoThe enemies of the Lord have lied to him: and their time shall be for ever. 15. The haters of the LORD should submit themselves unto him: but their time should endure for ever. The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever: 80:16 ненавидящие Господа раболепствовали бы им, а их благоденствие продолжалось бы навсегда; 80:16 οἱ ο the ἐχθροὶ εχθρος hostile; enemy κυρίου κυριος lord; master ἐψεύσαντο ψευδομαι lie αὐτῷ αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the καιρὸς καιρος season; opportunity αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 80:16 שְׂרֻפָ֣ה śᵊrufˈā שׂרף burn בָ vā בְּ in † הַ the אֵ֣שׁ ʔˈēš אֵשׁ fire כְּסוּחָ֑ה kᵊsûḥˈā כסח cut off מִ mi מִן from גַּעֲרַ֖ת ggaʕᵃrˌaṯ גְּעָרָה rebuke פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face יֹאבֵֽדוּ׃ yōvˈēḏû אבד perish 80:16. qui oderunt Dominum negabunt eum et erit tempus eorum in saeculo The enemies of the Lord have lied to him: and their time shall be for ever. 15. The haters of the LORD should submit themselves unto him: but their time should endure for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 81:16: With the finest of the wheat - מחלב חטה mecheleb chittah; literally, with the fat of wheat, as in the margin. Honey out of the rock - And he fed thaim of the grese of whete: And of the hony stane he thaim filled. Old Psalter. Thus paraphrased: "He fed thaim with the body of Criste and gastely understandyng; and of hony that ran of the stane, that is, of the wisedome that is swete to the hert." Several of the fathers understand this place of Christ. Albert Barnes: Notes on the Bible - 1834 81:16: He should have fed them also - He would have given them prosperity, and their land would have produced abundantly of the necessities - even of the luxuries - of life. This is in accordance with the usual promises of the Scriptures, that obedience to God will be followed by national temporal prosperity. See Deu 32:13-14; Ti1 4:8; Psa 37:11. Compare the notes at Mat 5:5. With the finest of the wheat - Margin, as in Hebrew, with the fat of wheat. The meaning is, the best of the wheat - as the words fat and fatness are often used to denote excellence and abundance. Gen 27:28, Gen 27:39; Job 36:16; Psa 36:8; Psa 63:5; Psa 65:11. And with honey out of the rock should I have satisfied thee - Palestine abounded with bees, and honey was a favorite article of food. Gen 43:11; Deu 8:8; Deu 32:13; Sa1 14:25-26; Isa 7:15; Eze 16:13; Mat 3:4. Much of that which was obtained was wild honey, deposited by the bees in the hollows of trees, and as it would seem in the caverns of the rocks. Much of it was gathered also from rocky regions, and this was regarded as the most delicate and valuable. I do not know the cause of this, nor why honey in high and rocky countries should be more pure and white than that obtained from other places; but the whitest and the most pure and delicate honey that I have ever seen I found at Chamouni in Switzerland. Dr. Thomson (land and the Book, vol. ii. p. 362) says of the rocky region in the vicinity of Timnath, that "bees were so abundant in a wood at no great distance from this spot that the honey dropped down from the trees on the ground;" and that "he explored densely-wooded gorges in Hermon and in Southern Lebanon where wild bees are still found, both in trees and in the clefts of the rocks." The meaning here is plain, that, if Israel had been obedient to God, he would have blessed them with abundance - with the richest and most coveted productions of the field. Pure religion - obedience to God - morality - temperance, purity, honesty, and industry, such as religion requires - are always eminently favorable to individual and national prosperity; and if a man or a nation desired to be most prospered, most successful in the lawful and proper objects of individual or national existence, and most happy, nothing would tend more to conduce to it than those virtues which piety enjoins and cultivates. Individuals and nations, even in respect to temporal prosperity, are most unwise, as well as most wicked, when they disregard the laws of God, and turn away from the precepts and the spirit of religion. It is true of nations, as it is of individuals, that "Godliness is profitable unto all things, having promise of the life that now is," Ti1 4:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 81:16: fed: Psa 147:14; Deu 32:13, Deu 32:14; Joe 2:24 finest of the wheat: Heb. fat of wheat honey: Jdg 14:8, Jdg 14:9, Jdg 14:18; Sa1 14:25, Sa1 14:26; Job 29:6 Geneva 1599 81:16 He should have fed them also with the (n) finest of the wheat: and with honey out of the rock should I have satisfied thee. (n) That is, with most fine wheat and abundance of honey. John Gill 81:16 He should have fed them also with the finest of the wheat,.... Or the "fat of the wheat (y)"; see Deut 32:14, with the finest flour of it: the Targum is, "with the best bread of wheat;'' with the best of wheat, and the best bread that can be made of it: Aben Ezra interprets it of the manna, which was better than the fat, or finest, of the wheat, being the corn of heaven, and angels' food, Ps 78:24, but it rather respects what the Israelites would have been continued to be fed with in the land of Canaan, which was a land of wheat, Deut 8:8, and such who hearken to the Lord, and walk in his ways, are fed by him with the Gospel, which is comparable to wheat, and the finest of it, for its choiceness and excellency, for its solidity and substantiality, for its purity and cleanness, and for its being of a nourishing and strengthening nature, see Jer 38:28, and especially Christ, the sum and substance of the Gospel, may be figuratively meant, with whom the saints are fed, and who is compared to a corn of wheat, Jn 12:24 for his preciousness and excellency, for his purity and fruitfulness, and for being the food of his people, the bread of life, for which he was prepared by his sufferings and death; which may be fitly expressed by the threshing, winnowing, and grinding of wheat, and then of kneading the flour, and baking the bread: and with honey out of the rock would I have satisfied thee; the land of Canaan abounded with hills and rocks, in which bees had their hives, and from whence honey dropped to lower places; and hence the land is said to flow with milk and honey, Ex 3:8, nor is it unusual in other places to find honey in rocks; at Guadaloupe, in the West Indies, we are told (z), honey was found in trees and caves of rocks. Aben Ezra interprets this of the water which flowed out of the rock at Horeb, which was sweeter than honey; but the former sense is best: the rock spiritually and mystically designs Christ, the Rock of salvation, 1Cor 10:4, the honey out of the rock, the fulness of grace in him, and the blessings of it, the sure mercies of David, and the precious promises of the everlasting covenant; and the Gospel, which is sweeter than the honey or the honeycomb; and with these such are filled and satisfied, who hearken to Christ, and walk in his ways; for, as the whole of what is here said shows what Israel lost by disobedience, it clearly suggests what such enjoy who hear and obey. (y) "ex adipe frumenti", V. L. Pagninus, Montanus, Musculus; "adipe tritici", Junius & Tremellius, Piscator; so Cocceius, Gejerus, Michaelis. (z) P. Martyr. Decad. 3. lib. 9. John Wesley 81:16 Honey - With all pleasant and precious fruits.
80:1780:17: Կերակրեաց զնոսա ՚ի պարարտութենէ ցորենոյ, ՚ի վիմէ մեղր յագեցոյց ՚ի նոսա[7227]։ Տունք. ժզ̃։[7227] Ոմանք.Եւ ՚ի վիմէ մեղր յագեցոյց զնոսա. կամ՝ նոցա։ 17 Նրանց կերակրեց ցորենի առատութեամբ, ժայռից հոսող մեղրով յագեցրեց նրանց»: 16 Ան պիտի կերակրէր ձեզ պարարտ ցորենով Ու վէմէն վազած մեղրով ձեզ պիտի կշտացնէր»։ Կերակրեաց զնոսա ի պարարտութենէ ցորենոյ, ի վիմէ մեղր յագեցոյց նոցա: 80:17: Կերակրեաց զնոսա ՚ի պարարտութենէ ցորենոյ, ՚ի վիմէ մեղր յագեցոյց ՚ի նոսա[7227]։ Տունք. ժզ̃։ [7227] Ոմանք.Եւ ՚ի վիմէ մեղր յագեցոյց զնոսա. կամ՝ նոցա։ 17 Նրանց կերակրեց ցորենի առատութեամբ, ժայռից հոսող մեղրով յագեցրեց նրանց»: 16 Ան պիտի կերակրէր ձեզ պարարտ ցորենով Ու վէմէն վազած մեղրով ձեզ պիտի կշտացնէր»։ zohrab-1805▾ eastern-1994▾ western am▾	80:1680:17 Я питал бы их туком пшеницы и насыщал бы их медом из скалы. 80:17 καὶ και and; even ἐψώμισεν ψωμιζω provide; feed αὐτοὺς αυτος he; him ἐκ εκ from; out of στέατος στεαρ and; even ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock μέλι μελι honey ἐχόρτασεν χορταζω satisfy αὐτούς αυτος he; him 80:17 תְּֽהִי־ tᵊˈhî- היה be יָ֭דְךָ ˈyāḏᵊḵā יָד hand עַל־ ʕal- עַל upon אִ֣ישׁ ʔˈîš אִישׁ man יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side עַל־ ʕal- עַל upon בֶּן־ ben- בֵּן son אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind אִמַּ֥צְתָּ ʔimmˌaṣtā אמץ be strong לָּֽךְ׃ llˈāḵ לְ to 80:17. et cibavit eos de adipe frumenti et de petra mellis saturavit eosAnd he fed them with the fat of wheat, and filled them with honey out of the rock. 16. He should feed them also with the finest of the wheat: and with honey out of the rock should I satisfy thee. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee: 80:17 Я питал бы их туком пшеницы и насыщал бы их медом из скалы. 80:17 καὶ και and; even ἐψώμισεν ψωμιζω provide; feed αὐτοὺς αυτος he; him ἐκ εκ from; out of στέατος στεαρ and; even ἐκ εκ from; out of πέτρας πετρα.1 cliff; bedrock μέλι μελι honey ἐχόρτασεν χορταζω satisfy αὐτούς αυτος he; him 80:17 תְּֽהִי־ tᵊˈhî- היה be יָ֭דְךָ ˈyāḏᵊḵā יָד hand עַל־ ʕal- עַל upon אִ֣ישׁ ʔˈîš אִישׁ man יְמִינֶ֑ךָ yᵊmînˈeḵā יָמִין right-hand side עַל־ ʕal- עַל upon בֶּן־ ben- בֵּן son אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind אִמַּ֥צְתָּ ʔimmˌaṣtā אמץ be strong לָּֽךְ׃ llˈāḵ לְ to 80:17. et cibavit eos de adipe frumenti et de petra mellis saturavit eos And he fed them with the fat of wheat, and filled them with honey out of the rock. 16. He should feed them also with the finest of the wheat: and with honey out of the rock should I satisfy thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾

Սաղմոս / Psalms - 80 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831