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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Этот псалом не имеет надписания имени автора. При общности же его содержания нет точных данных, по которым можно было бы его отнести с положительностью к какому-либо времени, почему о последнем можно только догадываться. Псалом указывает на гибель многочисленных врагов (8-10), на спасение от них праведника и его возвышение (11-13), и на чудесный характер этой защиты (14). Такие указания псалма и радостно-благодарное чувство к Богу, проникающее его, очень сближает псалом с 90, где высказывается то же самое (см. XC:1, 7:-10, 16), почему можно думать, что и написан он по тому же поводу и в то же время, как и 90: псалом, т. е. во время Езекии, по поводу, чудесного уничтожения под Иерусалимом войск Сеннахерима. Кто был его писателем, точно указать нельзя, может быть и сам Езекия. Надписание "песнь на день субботний" указывает на время богослужебного исполнения псалма в храме по субботам. Такое назначение псалма сохраняется у евреев и доныне. Как отрадно славить Господа и весь день воспевать его милости (2-4)! Ты наполнил меня весельем от Твоих дивных дел, которые часто недоступны пониманию человека (5-6). Нечестивые умножаются и цветут, но для того, чтобы погибнуть, а праведника Ты возносишь, подобно пальме и кипарису (7:-13). Как эти деревья плодовиты и сочны даже в старости, так и праведник, насажденный в доме Господнем, всегда будет восхвалять Тебя. Matthew Henry: Concise Commentary on the Whole Bible - 1706 It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended, ver. 1-3. II. God's works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general, ver. 4-6. In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (ver. 7), but God is eternal, ver. 8. 2. God's enemies shall be cut off, but David shall be exalted, ver. 9, 10. 3. David's enemies shall be confounded (ver. 11), but all the righteous shall be fruitful and flourishing, ver. 12-15. In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works. Adam Clarke: Commentary on the Bible - 1831 The psalmist shows the duty and advantage of praising God, Psa 92:1-3; speaks of the grandeur of God's works, Psa 92:4-6; the fall of the wicked, Psa 92:7-9; the happiness of the righteous, Psa 92:10-14; and all this founded on the perfections of God. The title, A Psalm or Song for the Sabbath, gives no information concerning the time, oecasion, or author. The Chaldee, has "Praise, and a song which the first man spoke concerning the Sabbath:" but this is an idle conceit; and, though entertained by some rabbins, has been followed by none of the Versions. Calmet supposes the Psalm to have been composed by some of the Levites during or near the close of the Babylonish captivity, acknowledging the mercy of God, and foreseeing the desolation of their enemies, and their own return to Jerusalem, and their temple service. Albert Barnes: Notes on the Bible - 1834 92:0: The author of this psalm is not indicated in the title, and it is impossible now to ascertain who he was. Nor can the occasion be determined "when" it was composed. It is of so general a character that it might have been written at any period of the Jewish history; and, so far as the style and the contents are concerned, it may have been written by either of those whose names are attached to the other psalms. That it may have been composed by David, is certainly possible, but of that there is no evidence. In the title it is called "A Psalm or Song for the sabbath-day;" that is, to be used on the sabbath. The Chaldee Paraphrase has in the title, "Praise and a song which the first man spoke for the sabbath-day." This may indicate that there was an carly tradition on this subject; but we have no proof of what would be so interesting a fact, that we have a genuine poetic composition of Adam. The contents are all such as might be properly used on the sabbath, though there is nothing in the psalm that has any "special" reference to the sabbath, or that is derived from the appointment of such a day. It is not improbable, however, that special psalms and hymns were composed with a view to be used on festal occasions; and this, as a psalm of praise, is well adapted still to the services of the sabbath. The psalmist refers: I. To the blessedness of praise, or to the propriety of celebrating the praise of God, Psa 92:1-4. II. He refers to the works of God as laying the foundation of praise, Psa 92:5-6. III. He refers to the justice of God, or the fact that the wicked, however they may seem to be prospered, will be cut off, Psa 92:7-9. IV. He refers to the prosperity and the security of the righteous; to the influence of religion and the favor of God on life, as making it prosperous and happy, and as preparing people to be useful and cheerful in old age, Psa 92:10-15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 92:1, The prophet exhorts to praise God, Psa 92:4, for his great works; Psa 92:6, for his judgments on the wicked; Psa 92:10, and for his goodness to the godly. Calmet and others suppose this Psalm to have been composed by some of the Levites during or near the close of the Babylonian captivity, acknowledging the mercy of God, and foreseeing the destruction of their enemies, and their own return to Jerusalem and the temple service. Carl Friedrich Keil and Franz Delitzsch Sabbath Thoughts This Song-Psalm for the Sabbath-day was the Sabbath-Psalm among the week's Psalms of the post-exilic service (cf. pp. 18, 211); and was sung in the morning at the drink-offering of the first Tamd lamb, just as at the accompanying Sabbath-musaph-offering (Num 28:9.) a part of the song Deut. 32 (divided into six parts) was sung, and at the service connected with the Mincha or evening sacrifice one of the three pieces, Ex 15:1-10, Ex 15:11-19, Num 21:17-20 (B. Rosh ha-Shana 31a). 1 Macc. 9:23 is a reminiscence from Ps 92:1-15 deviating but little from the lxx version, just as 1 Macc. 7:17 is a quotation taken from Ps 89. With respect to the sabbatical character of the Psalm, it is a disputed question even in the Talmud whether it relates to the Sabbath of the Creation (R. Nehemiah, as it is taken by the Targum) or to the final Sabbath of the world's history (R. Akiba: the day that is altogether Sabbath; cf. Athanasius: αἰνεῖ ἐκείνην τὴν γενησομένην ἀνάπαυσιν). The latter is relatively more correct. It praises God, the Creator of the world, as the Ruler of the world, whose rule is pure loving-kindness and faithfulness, and calms itself, in the face of the flourishing condition of the evil-doers, with the prospect of the final issue, which will brilliantly vindicate the righteousness of God, that was at that time imperceptible to superficial observation, and will change the congregation of the righteous into a flourishing grove of palms and cedars upon holy ground. In this prospect Ps 92:12 and Ps 91:8 coincide, just as God is also called "the Most High" at the beginning of these two Psalms. But that the tetragrammaton occurs seven times in both Psalms, as Hengstenberg says, does not turn out to be correct. Only the Sabbath-Psalm (and not Ps 91) repeats the most sacred Name seven times. And certainly the unmistakeable strophe-schema too, 6. 6. 7. 6. 6, is not without significance. The middle of the Psalm bears the stamp of the sabbatic number. It is also worthy of remark that the poet gains the number seven by means of an anadiplosis in Ps 92:10. Such an emphatic climax by means of repetition is common to our Psalm with Ps 93:3; Ps 94:3; Ps 96:13. John Gill INTRODUCTION TO PSALM 92 A Psalm or Song for the Sabbath day. Many of the Jewish writers (a) think that this psalm was written by the first man Adam, and so the Targum, "a hymn or song which the first man said for the sabbath day.'' But had it been a composure of his, one would think it should have been placed at the head of this collection of psalms, and before that of Moses, Psalm 90, besides there were no musical instruments then for this psalm to be sung on, as in Ps 92:3, for they say it was made by him quickly after his creation, and his ejection from paradise; for Jubal was the father of them that handle the harp and organ; nor were there any number of enemies and wicked men to rise up against him, as in Ps 92:7. Nor was it written by Moses, as others have thought; but rather by David, to whom the Arabic version ascribes it; the musical instruments, the number of enemies, and the mention of the house and courts of the Lord, best agree with his times. It was made for the sabbath day, and to be used upon it; and directs to the work and worship of it; praising of God and celebrating his works, attending his house and ordinances; even for the seventh day sabbath, which God instituted and appointed the Jews to observe; and which in David's time was religiously kept; though some understand this of the time of rest which David had from his enemies round about him, and apply it to all such times of rest from tyranny and persecution, which the church of God in any period enjoys; and which is a proper season for praise and thanksgiving. Some Jewish writers refer it to the world to come, which will be all sabbath, even to the days of the Messiah, as Jarchi and others; so Theodorot; see Heb 4:9.
91:191:1: Սաղմոս օրհնութեան աւուր շաբաթուց ՚ի Դաւիթ. ՂԱ[7316]։[7316] Ոսկան յաւելու.Շաբաթուց. Անվերնագիր ՚ի Հեբրայեցւոց։ 1 Շաբաթօրեայ օրհնութեան սաղմոսը Շաբաթ օրուան համար Սաղմոս ու երգ Սաղմոս օրհնութեան աւուր շաբաթու: 91:1: Սաղմոս օրհնութեան աւուր շաբաթուց ՚ի Դաւիթ. ՂԱ[7316]։ [7316] Ոսկան յաւելու.Շաբաթուց. Անվերնագիր ՚ի Հեբրայեցւոց։ 1 Շաբաթօրեայ օրհնութեան սաղմոսը Շաբաթ օրուան համար Սաղմոս ու երգ zohrab-1805▾ eastern-1994▾ western am▾	91:091:1 Псалом. Песнь на день субботний. 91:1 ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song εἰς εις into; for τὴν ο the ἡμέραν ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week 91:1 יֹ֭שֵׁב ˈyōšēv ישׁב sit בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty יִתְלֹונָֽן׃ yiṯlônˈān לין lodge 91:1. psalmus cantici in die sabbatiA psalm of a canticle on the sabbath day. A Psalm, a Song for the sabbath day. ^[595] KJV Chapter [92] A Psalm [or] Song for the sabbath day: 91:1 Псалом. Песнь на день субботний. 91:1 ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song εἰς εις into; for τὴν ο the ἡμέραν ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week 91:1 יֹ֭שֵׁב ˈyōšēv ישׁב sit בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place עֶלְיֹ֑ון ʕelyˈôn עֶלְיֹון upper בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty יִתְלֹונָֽן׃ yiṯlônˈān לין lodge 91:1. psalmus cantici in die sabbati A psalm of a canticle on the sabbath day. A Psalm, a Song for the sabbath day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:1: It is a good thing to give thanks - This Psalm begins very abruptly. Good to confess unto the Lord. He had been acknowledging God's goodness, and praising him for his mercy; and now he breaks out and tells how good he felt this employment to be. Albert Barnes: Notes on the Bible - 1834 92:1: It is a good thing to give thanks unto the Lord - literally, "Good is it to give thanks unto Jehovah." That is, the act is appropriate; the effect is good. (1) The thing itself is appropriate, for there is much, under all circumstances, to be thankful for: life, health, food, raiment, air, water, friends, recollections, hopes - and, above all, the blessings of redemption, and the assurance that we may be happy foRev_er. Many of these things may be found in the condition of all; but if all else fail, the hope of heaven - the assurance that the Redeemer died - the offer of salvation - cannot fail. That is ours, and cannot be taken away. (2) The effect is good. It is a desirable state of mind. It tends to happiness, contentment, peace. A gloomy mind makes all things around more gloomy; an unthankful mind is an unhappy mind; a murmuring, complaining, dissatisfied mind makes its possessor wretched, and all around him miserable. (3) it is good as it is due to God. For all his favor we should be thankful - and all that we enjoy is his gift. (4) it tends much to lessen the real troubles and afflictions of life to dwell on those things for which we should be thankful. And to sing praises unto thy name - Unto thee. As this psalm was designed for the "Sabbath day," this proves that one of the appropriate services of the Sabbath is "praise." It is a day when it is fit to recall the mercies of God to our recollection; and the remembrance of those mercies, and their celebration by appropriate songs, tend to diffuse joy over all the coming days of the week. O Most High - God exalted over all. The fact that "he" is exalted over all - over us - over our friends - over all worlds - is an appropriate thought when we come before him to praise him; appropriate at all times, and in all circumstances of life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:1: for: Isa 58:13, Isa 58:14; Heb 4:9 *marg. Rev 4:8-11 good: Psa 33:1, Psa 50:23, Psa 52:9, Psa 54:6, Psa 73:28, Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:22, Psa 135:3, Psa 147:1; Eph 5:19; Heb 13:15 most: Psa 92:8, Psa 82:6; Isa 57:15; Dan 4:34-37, Dan 5:18; Act 7:48, Act 7:49 Carl Friedrich Keil and Franz Delitzsch 92:1 The Sabbath is the day that God has hallowed, and that is to be consecrated to God by our turning away from the business pursuits of the working days (Is 58:13.) and applying ourselves to the praise and adoration of God, which is the most proper, blessed Sabbath employment. It is good, i.e., not merely good in the eyes of God, but also good for man, beneficial to the heart, pleasant and blessed. Loving-kindness is designedly connected with the dawn of the morning, for it is morning light itself, which breaks through the night (Ps 30:6; Ps 59:17), and faithfulness with the nights, for in the perils of the loneliness of the night it is the best companion, and nights of affliction are the "foil of its verification." עשׂור beside נבל (נבל) is equivalent to נבל עשׂור in Ps 33:2; Ps 144:9 : the ten-stringed harp or lyre. הגּיון is the music of stringed instruments (vid., on Ps 9:17), and that, since הגה in itself is not a suitable word for the rustling (strepitus) of the strings, the impromptu or phantasia playing (in Amos 6:5, scornfully, פּרט), which suits both Ps 9:17 (where it is appended to the forte of the interlude) and the construction with Beth instrumenti. Geneva 1599 92:1 "A Psalm [or] Song for the (a) sabbath day." [It is a] good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High: (a) Which teaches that the use of the Sabbath stands in praising God, and not only in ceasing from work. John Gill 92:1 It is a good thing to give thanks unto the Lord,.... For all mercies, temporal and spiritual; for Christ, and salvation by him; for the Gospel, and for Gospel opportunities and ordinances; for, such days and seasons this psalm was composed for. It is "good" so to do, for it is the will of God that we should in and for every thing give thanks; it is due unto him, and is our reasonable service; it is well pleasing unto God through Christ; it is pleasant work for the saints themselves, and is profitable unto them; to be thankful for what they have is the way to have more. Kimchi connects this with the title; the sabbath day is good to give thanks unto the Lord; it is a very fit opportunity for such service; when a man is at leisure from worldly business, and his heart is engaged in spiritual exercises, and especially when it is warmed with the love of God: and to sing praises unto thy name, O most High; a name and epithet of God, suitable to his majesty and glory, to his supereminence over all his creatures, and the place where he dwells, and to whom the highest praises are due; these two phrases, giving thanks, and singing praise, are much the same; only with this difference, the former may be done in prayer, and without the modulation of the voice, as well as with it; the latter only with it; hence these two are mentioned as distinct things in Eph 5:19. (a) Zohar in Gen. fol. 43. 2. Vajikra Rabba, s. 10. fol. 153. 4. See the Targum in Cant. i. 1. Robert Jamieson, A. R. Fausset and David Brown 92:1 A Psalm-song--(see on Ps 30:1, title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day. (Ps 92:1-15) sing . . . name--celebrate Thy perfections.
91:291:2: Բարի է խոստովան լինել Տեառն, սաղմոս ասել անուան քում Բարձրեալ։ 2 Բարի է գոհաբանել Տիրոջը, սաղմոս երգել քո անուանը, ո՛վ Բարձրեալ: 92 Բարի է գոհանալ Տէրոջմէն Ու սաղմոս ըսել քու անուանդ, ո՛վ Բարձրեալ, Բարի է խոստովան լինել Տեառն, սաղմոս ասել անուան քում, Բարձրեալ: 91:2: Բարի է խոստովան լինել Տեառն, սաղմոս ասել անուան քում Բարձրեալ։ 2 Բարի է գոհաբանել Տիրոջը, սաղմոս երգել քո անուանը, ո՛վ Բարձրեալ: 92 Բարի է գոհանալ Տէրոջմէն Ու սաղմոս ըսել քու անուանդ, ո՛վ Բարձրեալ, zohrab-1805▾ eastern-1994▾ western am▾	91:191:2 Благо есть славить Господа и петь имени Твоему, Всевышний, 91:2 ἀγαθὸν αγαθος good τὸ ο the ἐξομολογεῖσθαι εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ψάλλειν ψαλλω play τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ὕψιστε υψιστος highest; most high 91:2 אֹמַ֗ר ʔōmˈar אמר say לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH מַחְסִ֣י maḥsˈî מַחְסֶה refuge וּ û וְ and מְצוּדָתִ֑י mᵊṣûḏāṯˈî מְצוּדָה fortification אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s) אֶבְטַח־ ʔevṭaḥ- בטח trust בֹּֽו׃ bˈô בְּ in 91:2. bonum est confiteri Domino et psallere nomini tuo AltissimeIt is good to give praise to the Lord: and to sing to thy name, O most High. 1. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O Most High: It is a good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High: 91:2 Благо есть славить Господа и петь имени Твоему, Всевышний, 91:2 ἀγαθὸν αγαθος good τὸ ο the ἐξομολογεῖσθαι εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ψάλλειν ψαλλω play τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ὕψιστε υψιστος highest; most high 91:2 אֹמַ֗ר ʔōmˈar אמר say לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH מַחְסִ֣י maḥsˈî מַחְסֶה refuge וּ û וְ and מְצוּדָתִ֑י mᵊṣûḏāṯˈî מְצוּדָה fortification אֱ֝לֹהַ֗י ˈʔᵉlōhˈay אֱלֹהִים god(s) אֶבְטַח־ ʔevṭaḥ- בטח trust בֹּֽו׃ bˈô בְּ in 91:2. bonum est confiteri Domino et psallere nomini tuo Altissime It is good to give praise to the Lord: and to sing to thy name, O most High. 1. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O Most High: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-3. "Благо есть славить". Прославление Бога, составление и воспевание Ему хвалебно-благодарственных песней, доставляет писателю душевную отраду. Он полон религиозно-восторженного чувства, и выражение последнего в словах и песнях - есть его жизнь и счастье. "Возвещать утром... и... в ночи" - постоянно, целый день быть полным такого настроения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Incitements to Praise of God. 1 It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High: 2 To show forth thy lovingkindness in the morning, and thy faithfulness every night, 3 Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. 4 For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands. 5 O LORD, how great are thy works! and thy thoughts are very deep. 6 A brutish man knoweth not; neither doth a fool understand this. This psalm was appointed to be sung, at least it usually was sung, in the house of the sanctuary on the sabbath day, that day of rest, which was an instituted memorial of the work of creation, of God's rest from that work, and the continuance of it in his providence; for the Father worketh hitherto. Note, 1. The sabbath day must be a day, not only of holy rest, but of holy work, and the rest is in order to the work. 2. The proper work of the sabbath is praising God; every sabbath day must be a thanksgiving-day; and the other services of the day must be in order to this, and therefore must by no means thrust this into a corner. One of the Jewish writers refers it to the kingdom of the Messiah, and calls it, A psalm or song for the age to come, which shall be all sabbath. Believers, through Christ, enjoy that sabbatism which remains for the people of God (Heb. iv. 9), the beginning of the everlasting sabbath. In these verses, I. We are called upon and encouraged to praise God (v. 1-3): It is a good thing to give thanks unto the Lord. Praising God is good work: it is good in itself and good for us. It is our duty, the rent, the tribute, we are to pay to our great Lord; we are unjust if we withhold it. It is our privilege that we are admitted to praise God, and have hope to be accepted in it. It is good, for it is pleasant and profitable, work that is its own wages; it is the work of angels, the work of heaven. It is good to give thanks for the mercies we have received, for that is the way of fetching in further mercy: it is fit to sing to his name who is Most High, exalted above all blessing and praise. Now observe here, 1. How we must praise God. We must do it by showing forth his lovingkindness and his faithfulness. Being convinced of his glorious attributes and perfections, we must show them forth, as those that are greatly affected with them ourselves and desire to affect others with them likewise. We must show forth, not only his greatness and majesty, his holiness and justice, which magnify him and strike an awe upon us, but his lovingkindness and his faithfulness; for his goodness is his glory (Exod. xxxiii. 18, 19), and by these he proclaims his name. His mercy and truth are the great supports of our faith and hope, and the great encouragements of our love and obedience; these therefore we must show forth as our pleas in prayer and the matter of our joy. This was then done, not only by singing, but by music joined with it, upon an instrument of ten strings (v. 3); but then it was to be with a solemn sound, not that which was gay, and apt to dissipate the spirits, but that which was grave, and apt to fix them. 2. When we must praise God--in the morning and every night, not only on sabbath days, but every day; it is that which the duty of every day requires. We must praise God, not only in public assemblies, but in secret, and in our families, showing forth, to ourselves and those about us, his lovingkindness and faithfulness. We must begin and end every day with praising God, must give him thanks every morning, when we are fresh and before the business of the day comes in upon us, and every night, when we are again composed and retired, and are recollecting ourselves; we must give him thanks every morning for the mercies of the night and every night for the mercies of the day; going out and coming in we must bless God. II. We have an example set before us in the psalmist himself, both to move us to and to direct us in this work (v. 4): Thou, Lord, hast made me glad through thy work. Note, 1. Those can best recommend to others the duty of praise who have themselves experienced the pleasantness of it. "God's works are to be praised, for they have many a time rejoiced my heart; and therefore, whatever others may think of them, I must think well and speak well of them." 2. If God has given us the joy of his works, there is all the reason in the world why we should give him the honour of them. Has he made our hearts glad? Let us then make his praises glorious. Has God made us glad through the works of his providence for us, and of his grace in us, and both through the great work of redemption? (1.) Let us thence fetch encouragement for our faith and hope; so the psalmist does: I will triumph in the works of thy hands. From a joyful remembrance of what God has done for us we may raise a joyful prospect of what he will do, and triumph in the assurance of it, triumph over all opposition, 2 Thess. ii. 13, 14. (2.) Let us thence fetch matter for holy adorings and admirings of God (v. 5): O Lord! how great are thy works--great beyond conception, beyond expression, the products of great power and wisdom, of great consequence and importance! men's works are nothing to them. We cannot comprehend the greatness of God's works, and therefore must reverently and awfully wonder at them, and even stand amazed at the magnificence of them. "Men's works are little and trifling, for their thoughts are shallow; but, Lord, thy works are great and such as cannot be measured; for thy thoughts are very deep and such as cannot be fathomed." God's counsels as much exceed the contrivances of our wisdom as his works do the efforts of our power. His thoughts are above our thoughts, as his ways are above our ways, Isa. lv. 9. O the depth of God's designs! Rom. xi. 33. The greatness of God's works should lead us to consider the depth of his thoughts, that counsel of his own will according to which he does all things--what a compass his thoughts fetch and to what a length they reach! III. We are admonished not to neglect the works of God, by the character of those who do so, v. 6. Those are fools, they are brutish, who do not know, who do not understand, how great God's works are, who will not acquaint themselves with them, nor give him the glory of them; they regard not the work of the Lord nor consider the operation of his hands (Ps. xxviii. 5); particularly, they understand not the meaning of their own prosperity (which is spoken of v. 7); they take it as a pledge of their happiness, whereas it is a preparative for their ruin. If there are so many who know not the designs of Providence, nor care to know them, those who through grace are acquainted with them, and love to be so, have the more reason to be thankful. Adam Clarke: Commentary on the Bible - 1831 92:2: To show forth thy loving-kindness - חסדך chasdecha, thy abundant mercy, in the morning - that has preserved me throughout the night, and brought me to the beginning of a new day: and thy faithfulness in the night, that has so amply fulfilled the promise of preservation during the course of the day. This verse contains a general plan for morning and evening prayer. Albert Barnes: Notes on the Bible - 1834 92:2: To show forth thy loving-kindness - To celebrate thy mercy; thy goodness; thy love. In the morning - That is, there is a fitness in doing this in the morning; or, there are special reasons why we should do this at that time. (a) We have been preserved through the dangers of the night; dangers when we were asleep, unconscious, and defenseless. (b) Life is then, as it were, a new gift - for we are raised from "the image of death" - sleep - and we should regard life then "as if" we had been raised from the dead. (c) To praise God in the morning will have a good influence on us, in promoting cheerfulness; in making us benignant and kind; in preparing us for the toils and trials of the day. There is no better preparation for a day, in view of its burdens, cares, toils, and trials, than a thankful, cheerful mind in the morning. He who begins a day with a sour, a morose, a complaining, an irritable spirit - who has been preserved through the night, and sees nothing to be thankful for in the morning - will be a miserable man through the day, and will make all miserable around him. He who sees nothing to be thankful for in the morning will see nothing to hope for in the day; he who has no gratitude for the past, will have no bright anticipations of the future. And thy faithfulness - Faithfulness in the laws of nature; in thy promises; in thy character: in thy providential dealings with people. Every night - Margin, in the nights." The reference is to the return of evening; and the meaning is, that it is a good thing, or that it is appropriate to contemplate the faithfulness of God at the close of every day. (a) The mind is then calm, after the toils of the day are over. (b) The time - evening - its stillness - its twilight - its approaching darkness - all is favorable for reflection. (c) There is much in every day to be thankful for, and it is well to recall it at night. (d) It has a happy effect on the mind when we are about to lie down to rest, to recall the mercies of God; to reflect on what he has done for us; to gather, from his kindness in the past, lessons of confidence and hope for the times to come. We lie down at night more calmly in proportion as we are disposed at the close of a day to think of the mercies which we have received at the hand of God; and the recalling of those mercies to remembrance with the voice, and with instruments of praise, is always an appropriate mode of closing a day. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:2: show: Psa 71:15, Psa 89:1, Psa 89:2, Psa 145:2; Isa 63:7; Lam 3:22, Lam 3:23; Joh 1:17 every night: Heb. in the nights, Psa 42:8, Psa 77:2; Job 35:10; Act 16:25 Geneva 1599 92:2 To shew forth thy lovingkindness in the (b) morning, and thy faithfulness every night, (b) For God's mercy and fidelity in his promises toward his, bind them to praise him continually both day and night. John Gill 92:2 To show forth thy lovingkindness in the morning,.... God has shown forth his lovingkindness in Christ, and Christ has shown it in a ministerial way; and saints should show it forth also with their lips, to warm the hearts of one another, and encourage distressed minds; this should be a part, and a considerable one, of their thanksgiving and praise; as it will appear to be, when the objects of it are considered, not angels, but men, and these the worst and vilest; the instances of it in election, redemption, calling, adoption, and eternal life; and the freeness, earliness, and immovableness of it; and this is to be done in the "morning", not of the sabbath day only, but every other day, giving praise and thanks for the mercies of the night. Jarchi interprets it of the time of salvation: and thy faithfulness every night: or "in the nights" (b); not the night and goings out of the sabbath only, so Arama; but every other night, observing and declaring the faithfulness and truth of God in his counsels and covenant, in his word and promises, and in the preservation of his people, and the continuance of favours to them; particularly praising his name, and giving thanks unto him openly for the mercies of the day past: morning and night being mentioned may have some respect to the morning and evening sacrifices; and may signify that our sacrifices of praise should be offered up to God continually, Heb 13:15. (b) "in noetibus", Pagninus, Montanus, Tigurine version, &c. Robert Jamieson, A. R. Fausset and David Brown 92:2 in the morning, . . . every night--diligently and constantly (Ps 42:8). loving kindness--literally, "mercy." faithfulness--in fulfilling promises (Ps 89:14).
91:391:3: Պատմել առաւօտու զողորմութիւնս քո, եւ զճշմարտութիւնս ՚ի գիշերի[7317]։ [7317] Ոմանք.Եւ զճշմարտութիւնս քո ՚ի։ 3 Առաւօտեան պատմել քո ողորմութիւնը, եւ գիշերը՝ քո ճշմարտութիւնը, 2 Առտուները՝ քու ողորմութիւնդ Ու գիշերները քու հաւատարմութիւնդ պատմել Պատմել առաւօտու զողորմութիւնս քո, եւ զճշմարտութիւնս քո ի գիշերի: 91:3: Պատմել առաւօտու զողորմութիւնս քո, եւ զճշմարտութիւնս ՚ի գիշերի[7317]։ [7317] Ոմանք.Եւ զճշմարտութիւնս քո ՚ի։ 3 Առաւօտեան պատմել քո ողորմութիւնը, եւ գիշերը՝ քո ճշմարտութիւնը, 2 Առտուները՝ քու ողորմութիւնդ Ու գիշերները քու հաւատարմութիւնդ պատմել zohrab-1805▾ eastern-1994▾ western am▾	91:291:3 возвещать утром милость Твою и истину Твою в ночи, 91:3 τοῦ ο the ἀναγγέλλειν αναγγελλω announce τὸ ο the πρωὶ πρωι early τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your κατὰ κατα down; by νύκτα νυξ night 91:3 כִּ֤י kˈî כִּי that ה֣וּא hˈû הוּא he יַ֭צִּֽילְךָ ˈyaṣṣˈîlᵊḵā נצל deliver מִ mi מִן from פַּ֥ח ppˌaḥ פַּח bird-trap יָק֗וּשׁ yāqˈûš יָקוּשׁ fowler מִ mi מִן from דֶּ֥בֶר ddˌever דֶּבֶר sting הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction 91:3. ad adnuntiandam mane misericordiam tuam et fidem tuam in nocteTo shew forth thy mercy in the morning, and thy truth in the night: 2. To shew forth thy lovingkindness in the morning, and thy faithfulness every night, To shew forth thy lovingkindness in the morning, and thy faithfulness every night: 91:3 возвещать утром милость Твою и истину Твою в ночи, 91:3 τοῦ ο the ἀναγγέλλειν αναγγελλω announce τὸ ο the πρωὶ πρωι early τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your κατὰ κατα down; by νύκτα νυξ night 91:3 כִּ֤י kˈî כִּי that ה֣וּא hˈû הוּא he יַ֭צִּֽילְךָ ˈyaṣṣˈîlᵊḵā נצל deliver מִ mi מִן from פַּ֥ח ppˌaḥ פַּח bird-trap יָק֗וּשׁ yāqˈûš יָקוּשׁ fowler מִ mi מִן from דֶּ֥בֶר ddˌever דֶּבֶר sting הַוֹּֽות׃ hawwˈôṯ הַוָּה destruction 91:3. ad adnuntiandam mane misericordiam tuam et fidem tuam in nocte To shew forth thy mercy in the morning, and thy truth in the night: 2. To shew forth thy lovingkindness in the morning, and thy faithfulness every night, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:3: Upon an instrument of ten strings - Eusebius, in his comment on this Psalm, says: Ψαλτηριον δε δεκαχορδον, ἡ του Ἁγιου Πνευματος δια των αισθητηριων πεντε μεν του σωματος, ισαριθμων δε της ψυχης δυναμεων, επιτελουμενη λατρεια· "The Psaltery of ten strings is the worship of the Holy Spirit, performed by means of the five senses of the body, and by the five powers of the soul." And, to confirm this interpretation, he quotes the apostle, Co1 14:15 : "I will pray with the spirit, and with the understanding also; I will sing with the spirit, and with the understanding also." "As the mind has its influence by which it moves the body, so the spirit has its own influence by which it moves the soul." Whatever may be thought of this gloss, one thing is pretty evident from it, that instrumental music was not in use in the Church of Christ in the time of Eusebius. which was near the middle of the fourth century. Had any such thing then existed in the Christian Church, he would have doubtless alluded to or spiritualized it; or, as he quoted the words of the apostle above, would have shown that carnal usages were substituted for spiritual exercises. I believe the whole verse should be translated thus: Upon the asur, upon the nebel, upon the higgayon, with the kinnor. Thus it stands in the Hebrew. Albert Barnes: Notes on the Bible - 1834 92:3: Upon an instrument of ten strings - The general idea in this verse is, that instruments "of all kinds" are to be employed in celebrating the praises of God. On the instrument here referred to, see the notes at Psa 33:2. And upon the psaltery - Or "lyre." See the notes at Isa 5:12. The word is there translated viol. Upon the harp with a solemn sound - Margin, upon the solemn sound with the harp." Prof. Alexander renders this, "On meditation with a harp." On the word rendered "harp," see the notes at Isa 5:12. The Hebrew word rendered "solemn sound" is הגיון higgâ yô n which means properly "murmur;" then, the sound of a harp; and then, meditation. See the notes at Psa 9:16. Here the meaning seems to be, "with murmurs upon the harp;" that is, with the sound of the harp - its murmuring tones. It does not denote here a distinct instrument of music, but it refers to the tones of the harp: not to the meditations of the mind - of the worshipper - but to the low and gentle sounds of the instrument itself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:3: instrument: Psa 33:2, Psa 57:8, Psa 68:25, Psa 81:2, Psa 81:3, Psa 149:3, Psa 150:3-5; Ch1 15:16, Ch1 25:6; Ch2 23:5; Ch2 29:25 the harp: etc. or, the solemn sound with the harp a solemn sound: Heb. Higgaion, Psa 9:16 Geneva 1599 92:3 Upon an (c) instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. (c) These instruments were then permitted in the Church as also they are now. (Ed.) John Gill 92:3 Upon an instrument of ten strings,.... An harp of ten strings, as the Targum. The harp invented by Terpander had only seven strings (c); according to Pliny (d); Simonides added the eighth, and Timotheus the ninth; but this of David was of ten strings: and upon the psaltery; of which See Gill on Ps 33:2, "upon the harp with a solemn sound"; or "upon higgaon with the harp"; which "higgaon", Aben Ezra says, was either the tune of a song, or an instrument of music; all these instruments of music were typical of the spiritual joy and melody which the saints have in their hearts when they praise the Lord; hence mention is made of harps in particular in this spiritual sense, under the Gospel dispensation, Rev_ 5:8. (c) Suidas in voce Plin. Nat. Hist. l. 7. c. 56. (d) Ibid. Robert Jamieson, A. R. Fausset and David Brown 92:3 In such a work all proper aid must be used. with a . . . sound--or, on Higgaion (see on Ps 9:16), perhaps an instrument of that name, from its sound resembling the muttered sound of meditation, as expressed also by the word. This is joined with the harp.
91:491:4: Տասնաղեա՛ւ սաղմոսարանաւ, ՚ի ձայն օրհնութեան գովել։ 4 տասնալար սաղմոսարանով, օրհնութեան ձայնով գովաբանել: 3 Տասը լար ունեցող նուագարանով ու տաւիղով Եւ քնարի ձայնով։ Տասնաղեաւ սաղմոսարանաւ, ի ձայն օրհնութեան գովել: 91:4: Տասնաղեա՛ւ սաղմոսարանաւ, ՚ի ձայն օրհնութեան գովել։ 4 տասնալար սաղմոսարանով, օրհնութեան ձայնով գովաբանել: 3 Տասը լար ունեցող նուագարանով ու տաւիղով Եւ քնարի ձայնով։ zohrab-1805▾ eastern-1994▾ western am▾	91:391:4 на десятиструнном и псалтири, с песнью на гуслях. 91:4 ἐν εν in δεκαχόρδῳ δεκαχορδος with; amid ᾠδῆς ωδη song ἐν εν in κιθάρᾳ κιθαρα harp 91:4 בְּ bᵊ בְּ in אֶבְרָתֹ֨ו׀ ʔevrāṯˌô אֶבְרָה wing יָ֣סֶךְ yˈāseḵ סכך block לָ֭ךְ ˈlāḵ לְ to וְ wᵊ וְ and תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part כְּנָפָ֣יו kᵊnāfˈāʸw כָּנָף wing תֶּחְסֶ֑ה teḥsˈeh חסה seek refuge צִנָּ֖ה ṣinnˌā צִנָּה shield וְֽ wᵊˈ וְ and סֹחֵרָ֣ה sōḥērˈā סֹחֵרָה bulwark אֲמִתֹּֽו׃ ʔᵃmittˈô אֶמֶת trustworthiness 91:4. in decacordo et in psalterio in cantico in citharaUpon an instrument of ten strings, upon the psaltery: with a canticle upon the harp. 3. With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp. Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound: 91:4 на десятиструнном и псалтири, с песнью на гуслях. 91:4 ἐν εν in δεκαχόρδῳ δεκαχορδος with; amid ᾠδῆς ωδη song ἐν εν in κιθάρᾳ κιθαρα harp 91:4 בְּ bᵊ בְּ in אֶבְרָתֹ֨ו׀ ʔevrāṯˌô אֶבְרָה wing יָ֣סֶךְ yˈāseḵ סכך block לָ֭ךְ ˈlāḵ לְ to וְ wᵊ וְ and תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part כְּנָפָ֣יו kᵊnāfˈāʸw כָּנָף wing תֶּחְסֶ֑ה teḥsˈeh חסה seek refuge צִנָּ֖ה ṣinnˌā צִנָּה shield וְֽ wᵊˈ וְ and סֹחֵרָ֣ה sōḥērˈā סֹחֵרָה bulwark אֲמִתֹּֽו׃ ʔᵃmittˈô אֶמֶת trustworthiness 91:4. in decacordo et in psalterio in cantico in cithara Upon an instrument of ten strings, upon the psaltery: with a canticle upon the harp. 3. With an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:4: For thou, Lord, hast made me glad through thy work - I am delighted with thy conduct towards me; with the work of thy providence, the works of thy grace, and thy works of creation. Albert Barnes: Notes on the Bible - 1834 92:4: For thou, Lord, hast made me glad - Thou hast made me happy; thou hast given me such a state of feeling as finds an appropriate expression in "praise." Through thy work - Either the work of creation, the finishing of which the Sabbath was designed particularly to commemorate; or the works of God in general - the universe; or the general dealings of his providence; or some particular interpositions of Providence in his behalf that called for special praise. All these are appropriately combined in the celebrations - the praises - of the Sabbath; to these should be added, as among the most marvelous of his works, and that which furnishes special occasion for praise on the Christian Sabbath, the wonderful work of redemption - that which of all the "works" of God makes a heart rightly affected most "glad." I will triumph - I will exult or rejoice. In the works of thy hands - In all thy works; in all that thou hast done. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:4: Psa 64:10, Psa 104:31, Psa 104:34, Psa 106:47, Psa 106:48, Psa 126:3, Psa 145:6, Psa 145:7; Isa 61:2-11, Isa 65:13, Isa 65:14; Isa 66:10, Isa 66:11; Jer 31:7, Jer 31:11-13; Zep 3:14-16; Luk 1:47; Joh 16:22; Co2 2:14; Rev 18:20 Carl Friedrich Keil and Franz Delitzsch 92:4 Statement of the ground of this commendation of the praise of God. Whilst פּעל is the usual word for God's historical rule (Ps 44:2; Ps 64:10; Ps 90:16, etc.), מעשׂי ידיך denotes the works of the Creator of the world, although not to the exclusion of those of the Ruler of the world (Ps 143:5). To be able to rejoice over the revelation of God in creation and the revelation of God in general is a gift from above, which the poet thankfully confesses that he has received. The Vulgate begins Ps 92:5 Quia delectasti me, and Dante in his Purgatorio, xxviii. 80, accordingly calls the Psalm il Salmo Delectasti; a smiling female form, which represents the life of Paradise, says, as she gathers flowers, she is so happy because, with the Psalm Delectasti, she takes a delight in the glory of God's works. The works of God are transcendently great; very deep are His thoughts, which mould human history and themselves gain from in it (cf. Ps 40:6; Ps 139:17., where infinite fulness is ascribed to them, and Is 55:8, where infinite height is ascribed to them). Man can neither measure the greatness of the divine works nor fathom the depth of the divine thoughts; he who is enlightened, however, perceives the immeasurableness of the one and the unfathomableness of the other, whilst a אישׁ־בּער, a man of animal nature, homo brutus (vid., Ps 73:22), does not come to the knowledge (לא ידע, used absolutely as in Ps 14:4), and כּסיל, a blockhead, or one dull in mind, whose carnal nature outweighs his intellectual and spiritual nature, does not discern את־זאת (cf. 2Kings 13:17), id ipsum, viz., how unsearchable are God's judgments and untrackable His ways (Rom 11:33). Geneva 1599 92:4 For thou, LORD, hast made me glad through thy (d) work: I will triumph in the works of thy hands. (d) He shows the use of the Sabbath day: that is, to meditate God's works. John Gill 92:4 For thou, Lord, hast made me glad through thy work,.... Either of creation, which work is mentioned in the precept of the sabbath, as an argument for it; and therefore a very proper work to be remembered and observed on that day; or of providence, which in general extends to all men, but especially to them that believe; or of the work of redemption wrought out by Christ, which is cause of great joy and gladness; or of the work of grace upon the soul, which when a man is satisfied of, gives him infinite pleasure, as knowing it will be performed until the day of Christ; and when a man is in such a joyful frame of spirit, he is in a very suitable one to sing the praises of God, Jas 5:13, I will triumph in the works of thine hands; those before mentioned; or shout aloud for joy, on account of them; and also triumph over all enemies, as being out of the reach of them, so as to be hurt and ruined by them. Robert Jamieson, A. R. Fausset and David Brown 92:4 thy work--that is, of providence (Ps 90:16-17).
91:591:5: Ուրախ արարեր զիս Տէր յարարածս քո, եւ ՚ի գործս ձեռաց քոց ցնծացայց։ 5 Ուրախացրիր ինձ, Տէ՛ր, քո արարումներով, եւ պիտի ցնծամ ձեռքիդ գործերով: 4 Վասն զի դուն, ո՛վ Տէր, քու գործովդ զիս ուրախացուցիր. Քու ձեռքերուդ գործերովը պիտի ցնծամ։ Ուրախ արարեր զիս Տէր, յարարածս քո, եւ ի գործս ձեռաց քոց ցնծացայց: 91:5: Ուրախ արարեր զիս Տէր յարարածս քո, եւ ՚ի գործս ձեռաց քոց ցնծացայց։ 5 Ուրախացրիր ինձ, Տէ՛ր, քո արարումներով, եւ պիտի ցնծամ ձեռքիդ գործերով: 4 Վասն զի դուն, ո՛վ Տէր, քու գործովդ զիս ուրախացուցիր. Քու ձեռքերուդ գործերովը պիտի ցնծամ։ zohrab-1805▾ eastern-1994▾ western am▾	91:491:5 Ибо Ты возвеселил меня, Господи, творением Твоим: я восхищаюсь делами рук Твоих. 91:5 ὅτι οτι since; that εὔφρανάς ευφραινω celebrate; cheer με με me κύριε κυριος lord; master ἐν εν in τῷ ο the ποιήματί ποιημα product; poem σου σου of you; your καὶ και and; even ἐν εν in τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your ἀγαλλιάσομαι αγαλλιαω jump for joy 91:5 לֹא־ lō- לֹא not תִ֭ירָא ˈṯîrā ירא fear מִ mi מִן from פַּ֣חַד ppˈaḥaḏ פַּחַד trembling לָ֑יְלָה lˈāyᵊlā לַיְלָה night מֵ֝ ˈmē מִן from חֵ֗ץ ḥˈēṣ חֵץ arrow יָע֥וּף yāʕˌûf עוף fly יֹומָֽם׃ yômˈām יֹומָם by day 91:5. quoniam laetificasti me Domine in opere tuo in facturis manuum tuarum laudaboFor thou hast given me, O Lord, a delight in thy doings: and in the works of thy hands I shall rejoice. 4. For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands. For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands: 91:5 Ибо Ты возвеселил меня, Господи, творением Твоим: я восхищаюсь делами рук Твоих. 91:5 ὅτι οτι since; that εὔφρανάς ευφραινω celebrate; cheer με με me κύριε κυριος lord; master ἐν εν in τῷ ο the ποιήματί ποιημα product; poem σου σου of you; your καὶ και and; even ἐν εν in τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your ἀγαλλιάσομαι αγαλλιαω jump for joy 91:5 לֹא־ lō- לֹא not תִ֭ירָא ˈṯîrā ירא fear מִ mi מִן from פַּ֣חַד ppˈaḥaḏ פַּחַד trembling לָ֑יְלָה lˈāyᵊlā לַיְלָה night מֵ֝ ˈmē מִן from חֵ֗ץ ḥˈēṣ חֵץ arrow יָע֥וּף yāʕˌûf עוף fly יֹומָֽם׃ yômˈām יֹומָם by day 91:5. quoniam laetificasti me Domine in opere tuo in facturis manuum tuarum laudabo For thou hast given me, O Lord, a delight in thy doings: and in the works of thy hands I shall rejoice. 4. For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-13. Такое чувство и настроение писателя питается величием и недосягаемостью для человеческого понимания дел, совершаемых Богом. Многие события по естественному человеческому пониманию могут вселять в него опасения и тревогу, тогда как они приводит к иному результату и концу. Так, напр., умножение и процветание нечестивых является угрозой праведнику, на самом же деле они гибнут по воле Божией, а праведник возносится, чем ясно указывается, как неведомы и глубоки дела и помышления Господа. Писатель здесь разумеет, вероятно, те опасения и тот страх, который навели на евреев и Езекию многочисленные и богохульствующие над его верой в Бога полчища Сеннахерима. По естественному соображению гибель Езекии и Иерусалима казалась неминуемой, по Божественному же определению и воздействию погибли враги, а "рог праведника" вознесся, и через это нападение врагов, значение Езекии не только не умалилось, но имя его сделалось настолько известным среди других народов и положение Еврейского государства так упрочилось, как славна на Востоке за свою плодовитость пальма или как прочен кедр, краса и гордость лесов Ливана. Adam Clarke: Commentary on the Bible - 1831 92:5: Hour great are thy works! - They are multitudinous, stupendous, and splendid: and thy thoughts - thy designs and counsels, from which, by which, and in reference to which, they have been formed; are very deep - so profound as not to be fathomed by the comprehension of man. Albert Barnes: Notes on the Bible - 1834 92:5: O Lord, how great are thy works! - Compare Psa 8:3; Psa 40:5. See also the notes at Job 11:7. The meaning here is this: The psalmist, on the Sabbath, in giving himself to meditation on the works of God, is overwhelmed with a sense of their vastness, their incomprehensible nature, and the depth of wisdom evinced, far beyond the grasp of man, in what God had done. How soon is man lost; how soon does he get beyond his depth; how soon does he feel that here is greatness which he cannot comprehend, and wisdom which he cannot fathom, and goodness which he cannot appreciate, when he sits down to meditate on the works of God! And thy thoughts are very deep - Compare Isa 28:29; Rom 11:33-34. The meaning is, that the plans or the purposes of God, as evinced in the works of creation and providence, are too profound for man to understand them. Who but God himself can comprehend them? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:5: O Lord: Psa 40:5, Psa 66:3, Psa 104:24, Psa 111:2, Psa 145:3, Psa 145:4; Rev 15:3 thoughts: Psa 139:17; Isa 28:29, Isa 55:8, Isa 55:9; Jer 23:20; Rom 11:33, Rom 11:34 deep: Psa 64:6; Ecc 7:24; Co1 2:10 John Gill 92:5 O Lord, how great are thy works!.... Of nature, providence, and grace, both for quantity and for quality, for number, excellency, and glory, as they are a display of God's wisdom, power, and goodness; see Ps 104:24, and thy thoughts are very deep; his counsels, purposes, and designs, they are unfathomable and unsearchable; see 1Cor 2:10. John Wesley 92:5 Thoughts - Thy counsels in the government of the world and of thy church. Robert Jamieson, A. R. Fausset and David Brown 92:5 great . . . works--correspond to deep or vast thoughts (Ps 40:5; Rom 11:23).
91:691:6: Որպէս զի մեծ են գործք քո Տէր, եւ յոյժ խո՛ր են խորհուրդք քո։ 6 Որքա՜ն մեծ են քո գործերը, Տէ՛ր, եւ չափազանց խոր են խորհուրդները քո: 5 Ո՛վ Տէր, որքա՜ն մեծ են քու գործերդ, Շատ խորունկ են քու խորհուրդներդ։ Որպէս զի՜ մեծ են գործք քո, Տէր, եւ յոյժ խոր են խորհուրդք քո: 91:6: Որպէս զի մեծ են գործք քո Տէր, եւ յոյժ խո՛ր են խորհուրդք քո։ 6 Որքա՜ն մեծ են քո գործերը, Տէ՛ր, եւ չափազանց խոր են խորհուրդները քո: 5 Ո՛վ Տէր, որքա՜ն մեծ են քու գործերդ, Շատ խորունկ են քու խորհուրդներդ։ zohrab-1805▾ eastern-1994▾ western am▾	91:591:6 Как велики дела Твои, Господи! дивно глубоки помышления Твои! 91:6 ὡς ως.1 as; how ἐμεγαλύνθη μεγαλυνω enlarge; magnify τὰ ο the ἔργα εργον work σου σου of you; your κύριε κυριος lord; master σφόδρα σφοδρα vehemently; tremendously ἐβαθύνθησαν βαθυνω deepen οἱ ο the διαλογισμοί διαλογισμος reasoning; argument σου σου of you; your 91:6 מִ֭ ˈmi מִן from דֶּבֶר ddevˌer דֶּבֶר sting בָּ bā בְּ in † הַ the אֹ֣פֶל ʔˈōfel אֹפֶל darkness יַהֲלֹ֑ךְ yahᵃlˈōḵ הלך walk מִ֝ ˈmi מִן from קֶּ֗טֶב qqˈeṭev קֶטֶב sting יָשׁ֥וּד yāšˌûḏ שׁדד despoil צָהֳרָֽיִם׃ ṣohᵒrˈāyim צָהֳרַיִם noon 91:6. quam magnificata sunt opera tua Domine satis profundae factae sunt cogitationes tuaeO Lord, how great are thy works! thy thoughts are exceeding deep. 5. How great are thy works, O LORD! thy thoughts are very deep. O LORD, how great are thy works! [and] thy thoughts are very deep: 91:6 Как велики дела Твои, Господи! дивно глубоки помышления Твои! 91:6 ὡς ως.1 as; how ἐμεγαλύνθη μεγαλυνω enlarge; magnify τὰ ο the ἔργα εργον work σου σου of you; your κύριε κυριος lord; master σφόδρα σφοδρα vehemently; tremendously ἐβαθύνθησαν βαθυνω deepen οἱ ο the διαλογισμοί διαλογισμος reasoning; argument σου σου of you; your 91:6 מִ֭ ˈmi מִן from דֶּבֶר ddevˌer דֶּבֶר sting בָּ bā בְּ in † הַ the אֹ֣פֶל ʔˈōfel אֹפֶל darkness יַהֲלֹ֑ךְ yahᵃlˈōḵ הלך walk מִ֝ ˈmi מִן from קֶּ֗טֶב qqˈeṭev קֶטֶב sting יָשׁ֥וּד yāšˌûḏ שׁדד despoil צָהֳרָֽיִם׃ ṣohᵒrˈāyim צָהֳרַיִם noon 91:6. quam magnificata sunt opera tua Domine satis profundae factae sunt cogitationes tuae O Lord, how great are thy works! thy thoughts are exceeding deep. 5. How great are thy works, O LORD! thy thoughts are very deep. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:6: A brutish man knoweth not - איש בער ish baar, the human hog - the stupid bear - the boor; the man who is all flesh; in whom spirit or intellect neither seems to work nor exist. The brutish man, who never attempts to see God in his works. Neither doth a fool understand this - כסיל kesil, the fool, is different from בער baar, the brutish man; the latter has mind, but it is buried in flesh; the former has no mind, and his stupidity is unavoidable. Albert Barnes: Notes on the Bible - 1834 92:6: A brutish man knoweth not - A man who is stupid, and who is like the beasts or brutes; that is, a man whose tastes and propensities are like the brutes, or who does not seem to act as if endowed with a rational nature. The idea evidently is, that there are many such people, and that it is not to be wondered at that they have no exalted idea of the greatness of God. As a matter of fact there are many in human form - many made in the image of God - who seem to have no more notion of God, and who see no more wisdom and goodness in his works, than the horse or the ox. Compare Isa 1:3. Neither doth a fool understand this - A fool, in the sense that he has been made foolish and stupid by sin; that he does not worship and honor God. He has no right understanding in regard to the Maker and the Governor of the universe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:6: A brutish: Psa 32:9, Psa 73:22, Psa 94:8; Pro 30:2; Isa 1:3; Jer 10:14; Co1 2:14 a fool: Psa 14:1, Psa 49:10, Psa 75:4; Pro 1:22, Pro 24:7; Luk 12:20 Geneva 1599 92:6 A (e) brutish man knoweth not; neither doth a fool understand this. (e) That is, the wicked do not consider God's works nor his judgments against them, and therefore most justly perish. John Gill 92:6 A brutish man knoweth not,.... The lovingkindness of the Lord, and his faithfulness, nor how to show them forth, nor his great works and deep thoughts; man was made originally far above the brute creatures, and had them all under his dominion; but, sinning, became like the beasts that perish; and is in Scripture often compared to one or other of them, as the horse, ass, &c. a brutish man is one that only knows things naturally, as brute beasts do, and in which also he corrupts himself; he is governed by sense, and not by reason, and much less by faith, which he has not; one that indulges his sensual appetite, whose god is his belly, and minds nothing but earth and earthly things; and, though he has an immortal soul, has no more care of it, and concern about it, than a beast that has none; he lives like one, without fear or shame; and in some things acts below them, and at last dies, as they do, without any thought of, or regard unto, a future state: neither doth a fool understand this; what is before said, or else what follows in the next verse, as Jarchi and others interpret it, concerning the end and event of the prosperity of the wicked; Arama interprets it of the Gentiles not knowing this law of the land, the sabbath, and so rejected it: a "fool" is the same with the "brutish" man, one that is so, not in things natural and civil, but in things moral, spiritual, and religious. John Wesley 92:6 A brutish man - Who is led by sense, not by reason and faith. This - The depth of God's counsels and works. Robert Jamieson, A. R. Fausset and David Brown 92:6 A brutish man knoweth not--that is, God's works, so the Psalmist describes himself (Ps 73:22) when amazed by the prosperity of the wicked, now understood and explained.
91:791:7: Այր անզգամ զայս ո՛չ ծանիցէ, եւ անմիտն զայս ո՛չ առնու ՚ի միտ։ 7 Անզգամ մարդը չի ըմբռնի, եւ անմիտը չի հասկանայ այս: 6 Անմիտ մարդը ասիկա չ’իմանար Ու յիմարը չի հասկնար։ Այր անզգամ զայս ոչ ծանիցէ, եւ անմիտն զայս ոչ առնու ի միտ: 91:7: Այր անզգամ զայս ո՛չ ծանիցէ, եւ անմիտն զայս ո՛չ առնու ՚ի միտ։ 7 Անզգամ մարդը չի ըմբռնի, եւ անմիտը չի հասկանայ այս: 6 Անմիտ մարդը ասիկա չ’իմանար Ու յիմարը չի հասկնար։ zohrab-1805▾ eastern-1994▾ western am▾	91:691:7 Человек несмысленный не знает, и невежда не разумеет того. 91:7 ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless οὐ ου not γνώσεται γινωσκω know καὶ και and; even ἀσύνετος ασυνετος uncomprehending οὐ ου not συνήσει συνιημι comprehend ταῦτα ουτος this; he 91:7 יִפֹּ֤ל yippˈōl נפל fall מִ mi מִן from צִּדְּךָ֨׀ ṣṣiddᵊḵˌā צַד side אֶ֗לֶף ʔˈelef אֶלֶף thousand וּ û וְ and רְבָבָ֥ה rᵊvāvˌā רְבָבָה multitude מִ mi מִן from ימִינֶ֑ךָ ymînˈeḵā יָמִין right-hand side אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to לֹ֣א lˈō לֹא not יִגָּֽשׁ׃ yiggˈāš נגשׁ approach 91:7. vir insipiens non cognoscet et stultus non intelleget istudThe senseless man shall not know: nor will the fool understand these things. 6. A brutish man knoweth not; neither doth a fool understand this: A brutish man knoweth not; neither doth a fool understand this: 91:7 Человек несмысленный не знает, и невежда не разумеет того. 91:7 ἀνὴρ ανηρ man; husband ἄφρων αφρων senseless οὐ ου not γνώσεται γινωσκω know καὶ και and; even ἀσύνετος ασυνετος uncomprehending οὐ ου not συνήσει συνιημι comprehend ταῦτα ουτος this; he 91:7 יִפֹּ֤ל yippˈōl נפל fall מִ mi מִן from צִּדְּךָ֨׀ ṣṣiddᵊḵˌā צַד side אֶ֗לֶף ʔˈelef אֶלֶף thousand וּ û וְ and רְבָבָ֥ה rᵊvāvˌā רְבָבָה multitude מִ mi מִן from ימִינֶ֑ךָ ymînˈeḵā יָמִין right-hand side אֵ֝לֶ֗יךָ ˈʔēlˈeʸḵā אֶל to לֹ֣א lˈō לֹא not יִגָּֽשׁ׃ yiggˈāš נגשׁ approach 91:7. vir insipiens non cognoscet et stultus non intelleget istud The senseless man shall not know: nor will the fool understand these things. 6. A brutish man knoweth not; neither doth a fool understand this: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:7: When the wicked spring as the grass - This is a lesson which is frequently inculcated in the sacred writings. The favor of God towards man is not to be known by outward prosperity; nor is his disapprobation to be known by the adverse circumstances in which any person may be found. When, however, we see the wicked flourish, we may take for granted that their abuse of God's mercies will cause him to cut them off as cumberers of the ground; and, dying in their sins, they are destroyed for ever. Albert Barnes: Notes on the Bible - 1834 92:7: When the wicked spring as the grass - When they grow up as plants do; when they seem to flourish and prosper. Compare Psa 90:5-6; Psa 37:2, Psa 37:35, Psa 37:38. The word "grass" here refers to the vegetable creation generally, embracing plants and flowers of all kinds. And when all the workers of iniquity do flourish - As plants and flowers do. They are like vigorous plants; not like the stunted and dry shrubs of the desert. It is that they shall be destroyed for ever - The meaning here is, not that the design of their being thus made to flourish is that they should be destroyed, or that they are made to flourish for that purpose, but that such "will be" the result. They will not be made happy in another world by their prosperous and prospered wickedness here, as if God approved of their course; but the end will be that they will be destroyed foRev_er. The design of the psalmist seems to be to turn the mind from the idea that mere external prosperity is necessarily connected with happiness; or that one who is prospered in this life is on that account safe. There is another world, and "there" ample justice will be done to all. See Psa 73:16-20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:7: wicked: Psa 37:1, Psa 37:2, Psa 37:35, Psa 37:38, Psa 90:5, Psa 90:6, Psa 103:15, Psa 103:16; Isa 37:27, Isa 40:6, Isa 40:7; Jam 1:10, Jam 1:11; Pe1 1:24 workers: Psa 73:12, Psa 73:18-20; Job 12:6, Job 21:7-12; Jer 12:1, Jer 12:2; Mal 3:15, Mal 4:1 it is that: Psa 37:35, Psa 37:36, Psa 37:38, Psa 73:18-20; Sa1 25:36-38; Pro 1:32; Luk 16:19-25 Carl Friedrich Keil and Franz Delitzsch 92:7 Upon closer examination the prosperity of the ungodly is only a semblance that lasts for a time. The infinitive construction in Ps 92:8 is continued in the historic tense, and it may also be rendered as historical. זאת היתה (Saadia: Arab. fânnh) is to be supplied in thought before להשּׁמדם, as in Job 27:14. What is spoken of is an historical occurrence which, in its beginning, course, and end, has been frequently repeated even down to the present day, and ever confirmed afresh. And thus, too, in time to come and once finally shall the ungodly succumb to a peremptory, decisive (עדי־עד) judgment of destruction. Jahve is מרום לעלם, by His nature and by His rule He is "a height for ever;" i.e., in relation to the creature and all that goes on here below He has a nature beyond and above all this (Jenseitigkeit), ever the same and absolute; He is absolutely inaccessible to the God-opposed one here below who vaunts himself in stupid pride and rebelliously exalts himself as a titan, and only suffers it to last until the term of his barren blossoming is run out. Thus the present course of history will and must in fact end in a final victory of good over evil: for lo Thine enemies, Jahve - for lo Thine enemies.... הנּה points as it were with the finger to the inevitable end; and the emotional anadiplosis breathes forth a zealous love for the cause of God as if it were his own. God's enemies shall perish, all the workers of evil shall be disjointed, scattered, יתפּרדוּ (cf. Job 4:11). Now they form a compact mass, which shall however fall to pieces, when one day the intermingling of good and evil has an end. John Gill 92:7 When the wicked spring as the grass,.... Out of the earth, as they do, and are of the earth earthly, and become numerous as spires of grass, and look pleasant and beautiful for a while, as that does; but, like it, weak and unstable, and of a short continuance: and when all the workers of iniquity do flourish; in the health of their bodies; not being afflicted as other men, and their eyes standing out with fatness; while a Job, an upright man, is smitten with boils from the crown of the head to the sole of the foot: in wealth and riches, in which they increase often to such a degree, as to think of pulling down their barns, and building greater, to put their substance in; in their progeny and offspring, having a numerous issue; as well as in their cattle, and the standing of them, and in other stores; likewise in their power and authority, grandeur and glory, being set in high places of honour and profit, though slippery ones: these are the godly, who are "wicked" at heart, and show it by their wicked works; who are continually committing sin, it is the course of their conversation, and yet prosper in the world; which is sometimes a stumblingblock to God's people, and a hardening of sinners, who consider not that Tit is that they shall be destroyed for ever they are like brute beasts, made to be taken and destroyed, and as lambs and other creatures are nourished and fattened for the day of slaughter, 2Pet 2:12, and as land is manured and cultivated, and grass springs up and flourishes, that it may be, when grown, cut down, and become the fodder of beasts, or the fuel of fire; so the prosperity of the wicked issues in their ruin, and is an aggravation of their damnation; their destruction is of soul and body in hell, and is an everlasting one; the Targum is, "and it shall be that God shall destroy them for ever,''
91:891:8: ՚Ի բուսանել մեղաւորաց որպէս խոտ, ՚ի ծաղկել այնոցիկ որ գործեն զանօրէնութիւն։ Սատակեսցին յաւիտեանս յաւիտենից[7318], [7318] Ոմանք.Որպէս զխոտ... ոյք գործեն։ 8 Մեղաւորները՝ բուսնելով ինչպէս խոտ, եւ անօրէնութիւն գործողները՝ ծաղկելով, կը կործանուեն յաւիտեանս յաւիտենից: 7 Թէ՝ ամբարիշտներուն խոտի պէս բուսնիլը Ու բոլոր անօրէնութիւն գործողներուն ծաղկիլը Իրենց յաւիտենական կորուստին կը տանին։ Ի բուսանել մեղաւորաց որպէս խոտ, ի ծաղկել այնոցիկ ոյք գործեն զանօրէնութիւն, սատակեսցին յաւիտեանս յաւիտենից: 91:8: ՚Ի բուսանել մեղաւորաց որպէս խոտ, ՚ի ծաղկել այնոցիկ որ գործեն զանօրէնութիւն։ Սատակեսցին յաւիտեանս յաւիտենից[7318], [7318] Ոմանք.Որպէս զխոտ... ոյք գործեն։ 8 Մեղաւորները՝ բուսնելով ինչպէս խոտ, եւ անօրէնութիւն գործողները՝ ծաղկելով, կը կործանուեն յաւիտեանս յաւիտենից: 7 Թէ՝ ամբարիշտներուն խոտի պէս բուսնիլը Ու բոլոր անօրէնութիւն գործողներուն ծաղկիլը Իրենց յաւիտենական կորուստին կը տանին։ zohrab-1805▾ eastern-1994▾ western am▾	91:791:8 Тогда как нечестивые возникают, как трава, и делающие беззаконие цветут, чтобы исчезнуть на веки, 91:8 ἐν εν in τῷ ο the ἀνατεῖλαι ανατελλω spring up; rise τοὺς ο the ἁμαρτωλοὺς αμαρτωλος sinful ὡς ως.1 as; how χόρτον χορτος grass; plant καὶ και and; even διέκυψαν διακυπτω all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness ὅπως οπως that way; how ἂν αν perhaps; ever ἐξολεθρευθῶσιν εξολοθρευω utterly ruin εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever 91:8 רַ֭ק ˈraq רַק only בְּ bᵊ בְּ in עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye תַבִּ֑יט ṯabbˈîṭ נבט look at וְ wᵊ וְ and שִׁלֻּמַ֖ת šillumˌaṯ שִׁלֻּמָה retribution רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תִּרְאֶֽה׃ tirʔˈeh ראה see 91:8. germinaverunt impii quasi faenum et floruerunt omnes qui operantur iniquitatem ut contererentur usque in sempiternumWhen the wicked shall spring up as grass: and all the workers of iniquity shall appear: That they may perish for ever and ever: 7. When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever: When the wicked spring as the grass, and when all the workers of iniquity do flourish; [it is] that they shall be destroyed for ever: 91:8 Тогда как нечестивые возникают, как трава, и делающие беззаконие цветут, чтобы исчезнуть на веки, 91:8 ἐν εν in τῷ ο the ἀνατεῖλαι ανατελλω spring up; rise τοὺς ο the ἁμαρτωλοὺς αμαρτωλος sinful ὡς ως.1 as; how χόρτον χορτος grass; plant καὶ και and; even διέκυψαν διακυπτω all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness ὅπως οπως that way; how ἂν αν perhaps; ever ἐξολεθρευθῶσιν εξολοθρευω utterly ruin εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever 91:8 רַ֭ק ˈraq רַק only בְּ bᵊ בְּ in עֵינֶ֣יךָ ʕênˈeʸḵā עַיִן eye תַבִּ֑יט ṯabbˈîṭ נבט look at וְ wᵊ וְ and שִׁלֻּמַ֖ת šillumˌaṯ שִׁלֻּמָה retribution רְשָׁעִ֣ים rᵊšāʕˈîm רָשָׁע guilty תִּרְאֶֽה׃ tirʔˈeh ראה see 91:8. germinaverunt impii quasi faenum et floruerunt omnes qui operantur iniquitatem ut contererentur usque in sempiternum When the wicked shall spring up as grass: and all the workers of iniquity shall appear: That they may perish for ever and ever: 7. When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever: 8 But thou, LORD, art most high for evermore. 9 For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. 10 But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil. 11 Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me. 12 The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. 13 Those that be planted in the house of the LORD shall flourish in the courts of our God. 14 They shall still bring forth fruit in old age; they shall be fat and flourishing; 15 To show that the LORD is upright: he is my rock, and there is no unrighteousness in him. The psalmist had said (v. 4) that from the works of God he would take occasion to triumph; and here he does so. I. He triumphs over God's enemies (v. 7, 9, 11), triumphs in the foresight of their destruction, not as it would be the misery of his fellow-creatures, but as it would redound to the honour of God's justice and holiness. He is confident of the ruin of sinners, 1. Though they are flourishing (v. 7): When the wicked spring as the grass in spring (so numerous, so thickly sown, so green, and growing so fast), and all the workers of iniquity do flourish in pomp, and power, and all the instances of outward prosperity, are easy and many, and succeed in their enterprises, one would think that all this was in order to their being happy, that it was a certain evidence of God's favour and an earnest of something as good or better in reserve: but it is quite otherwise; it is that they shall be destroyed for ever. The very prosperity of fools shall slay them, Prov. i. 32. The sheep that are designed for the slaughter are put into the fattest pasture. 2. Though they are daring, v. 9. They are thy enemies, and impudently avow themselves to be so. They are contrary to God, and they fight against God. They are in rebellion against his crown and dignity, and therefore it is easy to foresee that they shall perish; for who ever hardened his heart against God and prospered? Note, All the impenitent workers of iniquity shall be deemed and taken as God's enemies, and as such they shall perish and be scattered. Christ reckons those his enemies that will not have him to reign over them; and they shall be brought forth and slain before him. The workers of iniquity are now associated, and closely linked together, in a combination against God and religion; but they shall be scattered, and disabled to help one another against the just judgment of God. In the world to come they shall be separated from the congregation of the righteous; so the Chaldee, Ps. i. 5. 3. Though they had a particular malice against the psalmist, and, upon that account, he might be tempted to fear them, yet he triumphs over them (v. 11): "My eye shall see my desire on my enemies that rise up against me; I shall see them not only disabled from doing me any further mischief, but reckoned with for the mischief they have done me, and brought either to repentance or ruin:" and this was his desire concerning them. In the Hebrew it is no more than thus, My eye shall look on my enemies, and my ear shall hear of the wicked. He does not say what he shall see or what he shall hear, but he shall see and hear that in which God will be glorified and in which he will therefore be satisfied. This perhaps has reference to Christ, to his victory over Satan, death, and hell, the destruction of those that persecuted and crucified him, and opposed his gospel, and to the final ruin of the impenitent at the last day. Those that rise up against Christ will fall before him and be made his footstool. II. He triumphs in God, and his glory and grace. 1. In the glory of God (v. 8): "But thou, O Lord! art most high for evermore. The workers of iniquity who fight against us may be high for a time, and think to carry all before them with a high hand, but thou art high, most high, for evermore. Their height will be humbled and brought down, but thine is everlasting." Let us not therefore fear the pride and power of evil men, nor be discouraged by their impotent menaces, for the moth shall eat them up as a garment, but God's righteousness shall be for ever, Isa. li. 7, 8. 2. In the grace of God, his favour and the fruits of it, (1.) To himself (v. 10): "Thou, O Lord! that art thyself most high, shalt exalt my horn." The great God is the fountain of honour, and he, being high for evermore, himself will exalt his people for ever, for he is the praise of all his saints, Ps. cxlviii. 14. The wicked are forbidden to lift up the horn (Ps. lxxv. 4, 5), but those that serve God and the interest of his kingdom with their honour or power, and commit it to him to keep it, to raise it, to use it, and to dispose of it, as he pleases, may hope that he will exalt their horn as the horn of a unicorn, to the greatest height, either in this world or the other: My horn shalt thou exalt, when thy enemies perish; for then shall the righteous shine forth as the sun, when the wicked shall be doomed to shame and everlasting contempt. He adds, I shall be anointed with fresh oil, which denotes a fresh confirmation in his office to which he had been anointed, or abundance of plenty, so that he should have fresh oil as often as he pleased, or renewed comforts to revive him when his spirits drooped. Grace is the anointing of the Spirit; when this is given to help in the time of need, and is received, as there is occasion, from the fulness that is in Christ Jesus, we are then anointed with fresh oil. Some read it, When I grow old thou shalt anoint me with fresh oil. My old age shalt thou exalt with rich mercy; so the LXX. Compare v. 14, They shall bring forth fruit in old age. The comforts of God's Spirit, and the joys of his salvation, shall be a refreshing oil to the hoary heads that are found in the way of righteousness. (2.) To all the saints. They are here represented as trees of righteousness, Isa. lxi. 3; Ps. i. 3. Observe, [1.] The good place they are fixed in; they are planted in the house of the Lord, v. 13. The trees of righteousness do not grow of themselves; they are planted, not in common soil, but in paradise, in the house of the Lord. Trees are not usually planted in a house; but God's trees are said to be planted in his house because it is from his grace, by his word and Spirit, that they receive all the sap and virtue that keep them alive and make them fruitful. They fix themselves to holy ordinances, take root in them, abide by them, put themselves under the divine protection, and bring forth all their fruits to God's honour and glory. [2.] The good plight they shall be kept in. It is here promised, First, That they shall grow, v. 12. Where God gives true grace he will give more grace. God's trees shall grow higher, like the cedars, the tall cedars in Lebanon; they shall grow nearer heaven, and with a holy ambition shall aspire towards the upper world; they shall grow stronger, like the cedars, and fitter for use. He that has clean hands shall be stronger and stronger. Secondly, That they shall flourish, both in the credit of their profession and in the comfort and joy of their own souls. They shall be cheerful themselves and respected by all about them. They shall flourish like the palm-tree, which has a stately body (Cant. vii. 7), and large boughs, Lev. xxiii. 40; Judg. iv. 5. Dates, the fruit of it, are very pleasant, but it is especially alluded to here as being ever green. The wicked flourish as the grass (v. 7), which is soon withered, but the righteous as the palm-tree, which is long-lived and which the winter does not change. It has been said of the palm-tree, Sub pondere crescit--The more it is pressed down the more it grows; so the righteous flourish under their burdens; the more they are afflicted the more they multiply. Being planted in the house of the Lord (there their root is), they flourish in the courts of our God--there their branches spread. Their life is hid with Christ in God. But their light also shines before men. It is desirable that those who have a place should have a name in God's house, and within his walls, Isa. lvi. 5. Let good Christians aim to excel, that they may be eminent and may flourish, and so may adorn the doctrine of God our Saviour, as flourishing trees adorn the courts of a house. And let those who flourish in God's courts give him the glory of it; it is by virtue of this promise, They shall be fat and flourishing. Their flourishing without is from a fatness within, from the root and fatness of the good olive, Rom. xi. 17. Without a living principle of grace in the heart the profession will not be long flourishing; but where that is the leaf also shall not wither, Ps. i. 3. The trees of the Lord are full of sap, Ps. civ. 16. See Hos. xiv. 5, 6. Thirdly, That they shall be fruitful. Were there nothing but leaves upon them, they would not be trees of any value; but they shall still bring forth fruit. The products of sanctification, all the instances of a lively devotion and a useful conversation, good works, by which God is glorified and others are edified, these are the fruits of righteousness, in which it is the privilege, as well as the duty, of the righteous to abound; and their abounding in them is the matter of a promise as well as of a command. It is promised that they shall bring forth fruit in old age. Other trees, when they are old, leave off bearing, but in God's trees the strength of grace does not fail with the strength of nature. The last days of the saints are sometimes their best days, and their last work is their best work. This indeed shows that they are upright; perseverance is the surest evidence of sincerity. But it is here said to show that the Lord is upright (v. 15), that he is true to his promises and faithful to every word that he has spoken, and that he is constant to the work which he has begun. As it is by the promises that believers first partake of a divine nature, so it is by the promises that that divine nature is preserved and kept up; and therefore the power it exerts is an evidence that the Lord is upright, and so he will show himself with an upright man, Ps. xviii. 25. This the psalmist triumphs in: "He is my rock and there is no unrighteousness in him. I have chosen him for my rock on which to build, in the clefts of which to take shelter, on the top of which to set my feet. I have found him a rock, strong and stedfast, and his word as firm as a rock. I have found" (and let every one speak as he finds) "that there is no unrighteousness in him." He is as able, and will be as kind, as his word makes him to be. All that ever trusted in God found him faithful and all-sufficient, and none were ever made ashamed of their hope in him. Adam Clarke: Commentary on the Bible - 1831 92:8: High for evermore - They are brought down and destroyed; but the Lord is exalted eternally, both for his judgments and his mercies. Albert Barnes: Notes on the Bible - 1834 92:8: But thou, Lord, art most high for evermore - In the treatment of the righteous and the wicked, thou wilt maintain thine own exalted place as a sovereign. Whatever may occur to people, God will maintain this exalted position as supreme over all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:8: art most: Psa 56:2, Psa 83:18, Psa 102:26, Psa 102:27; Exo 18:11; Ecc 5:8; Dan 4:34, Dan 4:35; Act 12:1, Act 12:22-24 Geneva 1599 92:8 But thou, LORD, [art (f) most] high for evermore. (f) Your judgments are most constant against the wicked and pass our reach. John Gill 92:8 But thou, Lord, art most high for evermore,.... God is "the most High"; that is one of his names; he is above all, is higher than the highest; and he dwells on high, and looks down upon the inhabitants of the earth, and sees what is doing among them; and to him they will be accountable another day for what they do; and when wicked, men perish, being destroyed, he will continue for ever in all his greatness, glory, and majesty; for there seems to be an antithesis in this verse to the former, or between wicked men and the Lord; and besides he endures for ever to inflict punishment upon them; and therefore it is that they shall be destroyed for ever. Robert Jamieson, A. R. Fausset and David Brown 92:8 This he does in part, by contrasting their ruin with God's exaltation and eternity. most high--as occupying the highest place in heaven (Ps 7:7; Ps 18:16).
91:991:9: եւ դու բարձրեալ ես յաւիտեանս Տէր։ 9 Բայց դու, Տէ՛ր, Բարձրեալ ես յաւիտեան: 8 Բայց դուն, ո՛վ Տէր, յաւիտեան բարձր ես։ եւ դու բարձրեալ ես յաւիտեանս, Տէր: Զի ահա թշնամիք քո, Տէր, զի ահա թշնամիք քո կորիցեն: 91:9: եւ դու բարձրեալ ես յաւիտեանս Տէր։ 9 Բայց դու, Տէ՛ր, Բարձրեալ ես յաւիտեան: 8 Բայց դուն, ո՛վ Տէր, յաւիտեան բարձր ես։ zohrab-1805▾ eastern-1994▾ western am▾	91:891:9 Ты, Господи, высок во веки! 91:9 σὺ συ you δὲ δε though; while ὕψιστος υψιστος highest; most high εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κύριε κυριος lord; master 91:9 כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מַחְסִ֑י maḥsˈî מַחְסֶה refuge עֶ֝לְיֹ֗ון ˈʕelyˈôn עֶלְיֹון upper שַׂ֣מְתָּ śˈamtā שׂים put מְעֹונֶֽךָ׃ mᵊʕônˈeḵā מָעֹון dwelling 91:9. tu autem Excelsus in aeternum DomineBut thou, O Lord, art most high for evermore. 8. But thou, O LORD, art on high for evermore. But thou, LORD, [art most] high for evermore: 91:9 Ты, Господи, высок во веки! 91:9 σὺ συ you δὲ δε though; while ὕψιστος υψιστος highest; most high εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κύριε κυριος lord; master 91:9 כִּֽי־ kˈî- כִּי that אַתָּ֣ה ʔattˈā אַתָּה you יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מַחְסִ֑י maḥsˈî מַחְסֶה refuge עֶ֝לְיֹ֗ון ˈʕelyˈôn עֶלְיֹון upper שַׂ֣מְתָּ śˈamtā שׂים put מְעֹונֶֽךָ׃ mᵊʕônˈeḵā מָעֹון dwelling 91:9. tu autem Excelsus in aeternum Domine But thou, O Lord, art most high for evermore. 8. But thou, O LORD, art on high for evermore. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 92:9: For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish - The repetition of the word "lo" here - "behold!" - is emphatic. The attention of the psalmist was fixed on this as an event which would be sure to occur. It was certain that God would be exalted; it followed from this, that all his enemies would be subdued in order that he might be thus exalted. All the workers of iniquity shall be scattered - More literally, "shall scatter or disperse themselves;" implying eagerness and activity, as if they were in haste to flee away. The allusion is to an army that is discomfited, disorganized, "demoralized," and scattered; or to chaff that is dispersed by the wind. See Job 21:18; Isa 17:13; Isa 29:5; Hos 13:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:9: For: Psa 21:8, Psa 21:9, Psa 37:20, Psa 68:1, Psa 68:2, Psa 73:27, Psa 89:10; Jdg 5:31; Luk 19:27; Th2 1:7-9 scattered: Psa 1:4, Psa 59:11, Psa 68:30; Lev 26:33; Num 10:35; Deu 28:64; Isa 17:13; Eze 5:12; Mat 7:23; Luk 21:24 John Gill 92:9 For, lo, thine enemies, O Lord,.... The particle "lo", or "behold", is not used for the sake of God, but for the sake of men; to excite their attention, and to observe unto them that those who are everlastingly destroyed are the enemies of the Lord; who are enemies in their minds by wicked works, yea, enmity itself against God; and therefore their perdition is just as well as certain; sooner or later these shall be brought forth and slain before him; and for the certainty of it is repeated, for, lo, thine enemies shall perish; the Targum adds, in the world to come: "all the workers of iniquity shall be scattered"; one from another, and not be able to unite and combine together against the saints, as they have done; or they shall be separated from them at the last day, being placed at Christ's left hand; and shall not stand in judgment, nor in the congregation of the righteous; and so the Targum, "and all the workers of iniquity shall be separated from the congregation of the righteous;'' see Ps 1:5. Robert Jamieson, A. R. Fausset and David Brown 92:9 A further contrast with the wicked, in the lot of the righteous, safety and triumph.
91:1091:10: Զի ահա թշնամիք քո Տէր, զի ահա թշնամիք քո կորիցեն. ցրուեսցին ամենեքեան ոյք գործեն զանօրէնութիւն։ 10 Ահա քո թշնամիները, Տէ՛ր, ահա քո թշնամիները կը կորչեն, կը ցրուեն բոլոր նրանք, ովքեր անօրէնութիւն են գործում: 9 Վասն զի ահա քու թշնամիներդ, ո՛վ Տէր, Վասն զի ահա քու թշնամիներդ պիտի կորսուին, Բոլոր անօրէնութիւն գործողները պիտի ցրուին ցրուեսցին ամենեքեան ոյք գործեն զանօրէնութիւն: 91:10: Զի ահա թշնամիք քո Տէր, զի ահա թշնամիք քո կորիցեն. ցրուեսցին ամենեքեան ոյք գործեն զանօրէնութիւն։ 10 Ահա քո թշնամիները, Տէ՛ր, ահա քո թշնամիները կը կորչեն, կը ցրուեն բոլոր նրանք, ովքեր անօրէնութիւն են գործում: 9 Վասն զի ահա քու թշնամիներդ, ո՛վ Տէր, Վասն զի ահա քու թշնամիներդ պիտի կորսուին, Բոլոր անօրէնութիւն գործողները պիտի ցրուին zohrab-1805▾ eastern-1994▾ western am▾	91:991:10 Ибо вот, враги Твои, Господи, вот, враги Твои гибнут, и рассыпаются все делающие беззаконие; 91:10 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your ἀπολοῦνται απολλυμι destroy; lose καὶ και and; even διασκορπισθήσονται διασκορπιζω disperse; confound πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness 91:10 לֹֽא־ lˈō- לֹא not תְאֻנֶּ֣ה ṯᵊʔunnˈeh אנה occur אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to רָעָ֑ה rāʕˈā רָעָה evil וְ֝ ˈw וְ and נֶ֗גַע nˈeḡaʕ נֶגַע stroke לֹא־ lō- לֹא not יִקְרַ֥ב yiqrˌav קרב approach בְּ bᵊ בְּ in אָהֳלֶֽךָ׃ ʔohᵒlˈeḵā אֹהֶל tent 91:10. ecce enim inimici tui Domine ecce inimici tui peribunt et dissipabuntur omnes qui operantur iniquitatemFor behold thy enemies, O lord, for behold thy enemies shall perish: and all the workers of iniquity shall be scattered. 9. For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered: 91:10 Ибо вот, враги Твои, Господи, вот, враги Твои гибнут, и рассыпаются все делающие беззаконие; 91:10 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your ἀπολοῦνται απολλυμι destroy; lose καὶ και and; even διασκορπισθήσονται διασκορπιζω disperse; confound πάντες πας all; every οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness 91:10 לֹֽא־ lˈō- לֹא not תְאֻנֶּ֣ה ṯᵊʔunnˈeh אנה occur אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to רָעָ֑ה rāʕˈā רָעָה evil וְ֝ ˈw וְ and נֶ֗גַע nˈeḡaʕ נֶגַע stroke לֹא־ lō- לֹא not יִקְרַ֥ב yiqrˌav קרב approach בְּ bᵊ בְּ in אָהֳלֶֽךָ׃ ʔohᵒlˈeḵā אֹהֶל tent 91:10. ecce enim inimici tui Domine ecce inimici tui peribunt et dissipabuntur omnes qui operantur iniquitatem For behold thy enemies, O lord, for behold thy enemies shall perish: and all the workers of iniquity shall be scattered. 9. For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:10: Like the horn of a unicorn - ראים reeym, perhaps here, the oryx or buffalo. But the rhinoceros seems to be the real monoceros of the Scriptures. I shall be anointed unth fresh oil - Perhaps the allusion is here not to any sacramental anointing, but to such anointings as were frequent among the Asiatics, especially after bathing, for the purpose of health and activity. Albert Barnes: Notes on the Bible - 1834 92:10: But my horn shalt thou exalt - The horn is a symbol of strength or power (see the notes at Psa 18:2); and the meaning here is, that, while the wicked would be cut off, he would be prospered; that is, he had such confidence that he was the friend of God, that he believed God would honor him and exalt him. The psalmist here speaks of himself not so much with reference to his own particular case, but as the representative of the righteous. The idea is, that God will thus exalt "a righteous man." Like the horn of an unicorn - Supposed to be remarkable for the strength of its horn. On the animal here referred to, see the notes at Job 39:9; compare Psa 22:21. I shall be anointed with fresh oil - Oil pure and sweet; not old and rancid. That is, he would be made happy, cheerful, bright, and prosperous. Anointing with oil in the East was the symbol of all this, or was equivalent to what we mean by putting on festive apparel - holiday apparel. Compare the notes at Psa 23:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:10: But: Psa 89:17, Psa 89:24, Psa 112:9, Psa 132:17, Psa 148:14; Sa1 2:1, Sa1 2:10; Luk 1:69 an unicorn: Num 23:22, Num 24:8; Jo1 2:20 I shall: Psa 23:5, Psa 45:7; Co2 1:21 Carl Friedrich Keil and Franz Delitzsch 92:10 The hitherto oppressed church then stands forth vindicated and glorious. The futt. consec. as preterites of the ideal past, pass over further on into the pure expression of future time. The lxx renders: καὶ ὑψωθήσεται (ותּרם) ὡς μονοκέρωτος τὸ κέρας μου. By ראים (incorrect for ראם, primary form ראם), μονόκερως, is surely to be understood the oryx, one-horned according to Aristotle and the Talmud (vid., on Ps 29:6; Job 39:9-12). This animal is called in Talmudic קרשׂ (perhaps abbreviated from μονόκερως); the Talmud also makes use of ארזילא (the gazelle) as synonymous with ראם (Aramaic definitive or emphatic state רימא). (Note: Vid., Lewysohn, Zoologie des Talmud, 146 and 174.) The primary passages for figures taken from animal life are Num 23:22; Deut 33:17. The horn is an emblem of defensive power and at the same time of stately grace; and the fresh, green oil an emblem of the pleasant feeling and enthusiasm, joyous in the prospect of victory, by which the church is then pervaded (Acts 3:19). The lxx erroneously takes בּלּותי as infin. Piel, τὸ γῆράς μου, my being grown old, a signification which the Piel cannot have. It is 1st praet. Kal from בּלל, perfusus sum (cf. Arabic balla, to be moist, ballah and bullah, moistness, good health, the freshness of youth), and the ultima-accentuation, which also occurs in this form of double Ajin verbs without Waw convers. (vid., on Job 19:17), ought not to mislead. In the expression שׁמן רענן, the adjective used in other instances only of the olive-tree itself is transferred to the oil, which contains the strength of its succulent verdure as an essence. The ecclesia pressa is then triumphans. The eye, which was wont to look timidly and tearfully upon the persecutors, the ears, upon which even their name and the tidings of their approach were wont to produce terror, now see their desire upon them as they are blotted out. שׁמע בּ (found only here) follows the sense of ראה בּ, cf. Arab. nḍr fı̂, to lose one's self in the contemplation of anything. שׁוּרי is either a substantive after the form בּוּז, גּוּר, or a participle in the signification "those who regarded me with hostility, those who lay in wait for me," like נוּס, fled, Num 35:32, סוּר, having removed themselves to a distance, Jer 17:13, שׁוּב, turned back, Mic 2:8; for this participial form has not only a passive signification (like מוּל, circumcised), but sometimes too, a deponent perfect signification; and חוּשׁ in Num 32:17, if it belongs here, may signify hurried = in haste. In שׁוּרי, however, no such passive colouring of the meaning is conceivable; it is therefore: insidiati (Luzatto, Grammatica, 518: coloro che mi guatavano). There is no need for regarding the word, with Bttcher and Olshausen, as distorted from שׁררי (the apocopated participle Pilel of the same verb); one might more readily regard it as a softening of that word as to the sound (Ewald, Hitzig). In Ps 92:12 it is not to be rendered: upon the wicked doers (villains) who rise up against me. The placing of the adjective thus before its substantive must (with the exception of רב when used after the manner of a numeral) be accounted impossible in Hebrew, even in the face of the passages brought forward by Hitzig, viz., 1Chron 27:5; 1Kings 31:3; (Note: In the former passage כהן ראשׁ is taken as one notion (chief priest), and in the latter אנשׁים בקשׁת (men with the bow) is, with Keil, to be regarded as an apposition.) Tit is therefore: upon those who as villains rise up against. The circumstance that the poet now in Ps 92:13 passes from himself to speak of the righteous, is brought about by the fact that it is the congregation of the righteous in general, i.e., of those who regulate their life according to the divine order of salvation, into whose future he here takes a glance. When the prosperity lit. the blossoming of the ungodly comes to an end, the springing up and growth of the righteous only then rightly has its beginning. The richness of the inflorescence of date-palm (תּמר) is clear from the fact, that when it has attained its full size, it bears from three to four, and in some instances even as many as six, hundred pounds of fruit. And there is no more charming and majestic sight than the palm of the oasis, this prince among the trees of the plain, with its proudly raised diadem of leaves, its attitude peering forth into the distance and gazing full into the face of the sun, its perennial verdure, and its vital force, which constantly renews itself from the root - a picture of life in the midst of the world of death. The likening of the righteous to the palm, to the "blessed tree," to this "sister of man," as the Arabs call it, offers points of comparison in abundance. Side by side with the palm is the cedar, the prince of the trees of the mountain, and in particular of Mount Lebanon. The most natural point of comparison, as ישׂגּה (cf. Job 8:11) states, is its graceful lofty growth, then in general τὸ δασὺ καὶ θερμὸν καὶ θρέψιμον (Theodoret), i.e., the intensity of its vegetative strength, but also the perpetual verdure of its foliage and the perfume (Hos 14:7) which it exhales. Geneva 1599 92:10 (g) But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil. (g) You will strengthen them with all power, and bless them with all happiness. John Gill 92:10 But my horn shall thou exalt like the horn of an unicorn,.... Which is said to be very high and strong, see Deut 33:17 this may be understood of the establishment of David's kingdom, of his royal authority, power, and the glory of it, signified by his horn; which was fulfilled when he had subdued the neighbouring nations, and the kings of them, and was exalted above them, and had rest from all his enemies: and may be applied unto the Messiah, the horn of David, the horn of salvation raised up in his house, Ps 132:17 and so may refer to exaltation at the right hand of God, and the strength and glory of his kingdom; see 1Kings 2:10, and also may be interpreted of every good man, in opposition to the wicked; who, though low and abased, God will exalt and set them among princes, and cause them to inherit the throne of glory, and even to sit down on the same throne with Christ; see 1Kings 2:8. I shall be anointed with fresh oil; oil of olive, as the Targum; oil of myrrh, as Aben Ezra; it may respect David's unction to office, as king of Israel; for not only after he had been anointed by Samuel, but even after he was anointed by the men of Judah as king over them, he was afresh anointed by all the tribes of Israel as their king, 2Kings 2:4, "oil" often signifies the Spirit of God, his gifts and graces; and "fresh" oil may intend new supplies of his grace out of the fulness of it, which is in Christ; and also the renewed joys and comforts of the Holy Spirit, who is the oil of gladness Christ was anointed with above his fellows, and is given to his people in measure. John Wesley 92:10 Anointed - I shall have cause of testifying my joy by anointing myself, as the manner was at all joyful solemnities. Robert Jamieson, A. R. Fausset and David Brown 92:10 horn . . . exalt--is to increase power (Ps 75:5). anointed . . . fresh--or, "new" oil-- (Ps 23:5) a figure for refreshment (compare Lk 7:46). Such use of oil is still common in the East.
91:1191:11: Բարձր եղիցի որպէս միեղջերոյ եղջեւր իմ, եւ ծերութիւն իմ ՚ի ձէթ պարարտութեան[7319]։ [7319] Ոմանք.Որպէս զմիեղջերոյ։ 11 Միեղջերուի պէս բարձր կը լինի եղջիւրն իմ, իսկ ծերութիւնն իմ՝ առատ օծանելիքով: 10 Բայց իմ եղջիւրս միեղջերուին եղջիւրին պէս պիտի բարձրացնես։Ես նոր իւղով օծուեցայ Բարձր ^[591]եղիցի որպէս միեղջերուի եղջեւր իմ, եւ ծերութիւն իմ`` ի ձէթ պարարտութեան: 91:11: Բարձր եղիցի որպէս միեղջերոյ եղջեւր իմ, եւ ծերութիւն իմ ՚ի ձէթ պարարտութեան[7319]։ [7319] Ոմանք.Որպէս զմիեղջերոյ։ 11 Միեղջերուի պէս բարձր կը լինի եղջիւրն իմ, իսկ ծերութիւնն իմ՝ առատ օծանելիքով: 10 Բայց իմ եղջիւրս միեղջերուին եղջիւրին պէս պիտի բարձրացնես։Ես նոր իւղով օծուեցայ zohrab-1805▾ eastern-1994▾ western am▾	91:1091:11 а мой рог Ты возносишь, как рог единорога, и я умащен свежим елеем; 91:11 καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ὡς ως.1 as; how μονοκέρωτος μονοκερως the κέρας κερας horn μου μου of me; mine καὶ και and; even τὸ ο the γῆράς γηρας old age μου μου of me; mine ἐν εν in ἐλαίῳ ελαιον oil πίονι πιων rich 91:11 כִּ֣י kˈî כִּי that מַ֭לְאָכָיו ˈmalʔāḵāʸw מַלְאָךְ messenger יְצַוֶּה־ yᵊṣawweh- צוה command לָּ֑ךְ llˈāḵ לְ to לִ֝ ˈli לְ to שְׁמָרְךָ֗ šᵊmārᵊḵˈā שׁמר keep בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way 91:11. et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberiBut my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy. 10. But my horn hast thou exalted like the wild-ox: I am anointed with fresh oil. But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil: 91:11 а мой рог Ты возносишь, как рог единорога, и я умащен свежим елеем; 91:11 καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ὡς ως.1 as; how μονοκέρωτος μονοκερως the κέρας κερας horn μου μου of me; mine καὶ και and; even τὸ ο the γῆράς γηρας old age μου μου of me; mine ἐν εν in ἐλαίῳ ελαιον oil πίονι πιων rich 91:11 כִּ֣י kˈî כִּי that מַ֭לְאָכָיו ˈmalʔāḵāʸw מַלְאָךְ messenger יְצַוֶּה־ yᵊṣawweh- צוה command לָּ֑ךְ llˈāḵ לְ to לִ֝ ˈli לְ to שְׁמָרְךָ֗ šᵊmārᵊḵˈā שׁמר keep בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכֶֽיךָ׃ dᵊrāḵˈeʸḵā דֶּרֶךְ way 91:11. et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy. 10. But my horn hast thou exalted like the wild-ox: I am anointed with fresh oil. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:11: Mine eye also shall see, - and mine ears shall hear - Even in my own times my enemies shall be destroyed; and of this destruction I shall either be an eye-witness or have authentic information. Albert Barnes: Notes on the Bible - 1834 92:11: Mine eye also shall see my desire - That is, I shall be permitted to see the destruction of my foes; I shall be gratified with seeing them overthrown. On the sentiment here expressed, see Psa 54:7, note; Psa 59:10, note. On mine enemies - The word used here - שׁור shû r - occurs nowhere else. It means, properly, a lier-in-wait; one who "watches;" one who is in ambush; and refers to persons who "watched" his conduct; who "watched" for his ruin. And mine ears ... - literally, "Of those rising up against me, evil-doers, my ear shall hear." He would hear of their ruin; he would hear what he desired to hear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:11: Psa 37:34, Psa 54:7, Psa 59:10, Psa 91:8, Psa 112:8 John Gill 92:11 Mine eyes also shall see my desire on mine enemies,.... The Targum supplies thus, "shall see destruction;'' Aben Ezra, shall see "the vengeance of God", as in Ps 58:10, and Kimchi, as we do, shall "see what I will", or "my desire"; which arose not from a revengeful spirit, or from a spirit of private revenge, but from a regard to the glory of God, and the honour of his name; and in no other view could the destruction of fellow creatures, though his enemies, be grateful to him: and mine ears shall hear my desire of the wicked that rise up against me; he should see the ruin of some, and hear of the destruction of others; that which his eyes saw not, his ears should hear; the report would be brought to him; as in the latter day the voice of the angel will be heard, "Babylon is fallen"; and other voices heard in heaven, giving glory to God; an account of which will be acceptable to the saints, because of the justice of God, and the honour of it, as well as because it will make for their future peace and comfort, Rev_ 18:2. Robert Jamieson, A. R. Fausset and David Brown 92:11 see . . . [and] . . . hear my desire--or, literally, "look on" my enemies and hear of the wicked (compare Ps 27:11; Ps 54:7) --that is, I shall be gratified by their fall.
91:1291:12: Ետես ակն իմ ՚ի թշնամիս իմ որ յարուցեալ են ՚ի վերայ իմ չարութեամբ, ՚ի նոսա լուիցէ ունկն իմ[7320]։ [7320] Ոմանք.Եւ ՚ի նոսա լուիցէ։ 12 Աչքս դիպաւ թշնամիներիս, որոնք չարութեամբ յարձակուել են վրաս: Ականջս կը լսի նրանց: 11 Եւ իմ աչքերս թշնամիներուս կորուստը տեսան, Իմ ականջներս ինծի դէմ ելլող չարագործներուն կրած պատիժը լսեցին։ Ետես ակն իմ ի թշնամիս իմ ոյք յարուցեալ են ի վերայ իմ չարութեամբ, ի նոսա լուիցէ ունկն իմ: 91:12: Ետես ակն իմ ՚ի թշնամիս իմ որ յարուցեալ են ՚ի վերայ իմ չարութեամբ, ՚ի նոսա լուիցէ ունկն իմ[7320]։ [7320] Ոմանք.Եւ ՚ի նոսա լուիցէ։ 12 Աչքս դիպաւ թշնամիներիս, որոնք չարութեամբ յարձակուել են վրաս: Ականջս կը լսի նրանց: 11 Եւ իմ աչքերս թշնամիներուս կորուստը տեսան, Իմ ականջներս ինծի դէմ ելլող չարագործներուն կրած պատիժը լսեցին։ zohrab-1805▾ eastern-1994▾ western am▾	91:1191:12 и око мое смотрит на врагов моих, и уши мои слышат о восстающих на меня злодеях. 91:12 καὶ και and; even ἐπεῖδεν επειδον look on; have regard ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐν εν in τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine καὶ και and; even ἐν εν in τοῖς ο the ἐπανιστανομένοις επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me πονηρευομένοις πονηρευομαι hear τὸ ο the οὖς ους ear μου μου of me; mine 91:12 עַל־ ʕal- עַל upon כַּפַּ֥יִם kappˌayim כַּף palm יִשָּׂא֑וּנְךָ yiśśāʔˈûnᵊḵā נשׂא lift פֶּן־ pen- פֶּן lest תִּגֹּ֖ף tiggˌōf נגף hurt בָּ bā בְּ in † הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone רַגְלֶֽךָ׃ raḡlˈeḵā רֶגֶל foot 91:12. et dispiciet oculus meus eos qui insidiantur mihi de his qui consurgunt adversum me malignantibus audit auris meaMy eye also hath looked down upon my enemies: and my ear shall hear of the downfall of the malignant that rise up against me. 11. Mine eye also hath seen on mine enemies, mine ears have heard of the evil-doers that rise up against me. Mine eye also shall see [my desire] on mine enemies, [and] mine ears shall hear [my desire] of the wicked that rise up against me: 91:12 и око мое смотрит на врагов моих, и уши мои слышат о восстающих на меня злодеях. 91:12 καὶ και and; even ἐπεῖδεν επειδον look on; have regard ὁ ο the ὀφθαλμός οφθαλμος eye; sight μου μου of me; mine ἐν εν in τοῖς ο the ἐχθροῖς εχθρος hostile; enemy μου μου of me; mine καὶ και and; even ἐν εν in τοῖς ο the ἐπανιστανομένοις επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me πονηρευομένοις πονηρευομαι hear τὸ ο the οὖς ους ear μου μου of me; mine 91:12 עַל־ ʕal- עַל upon כַּפַּ֥יִם kappˌayim כַּף palm יִשָּׂא֑וּנְךָ yiśśāʔˈûnᵊḵā נשׂא lift פֶּן־ pen- פֶּן lest תִּגֹּ֖ף tiggˌōf נגף hurt בָּ bā בְּ in † הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone רַגְלֶֽךָ׃ raḡlˈeḵā רֶגֶל foot 91:12. et dispiciet oculus meus eos qui insidiantur mihi de his qui consurgunt adversum me malignantibus audit auris mea My eye also hath looked down upon my enemies: and my ear shall hear of the downfall of the malignant that rise up against me. 11. Mine eye also hath seen on mine enemies, mine ears have heard of the evil-doers that rise up against me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:12: The righteous shall flourish like the palm-tree - Very different from the wicked, Psa 92:7, who are likened to grass. These shall have a short duration; but those shall have a long and useful life. They are compared also to the cedar of Lebanon, an incorruptible wood, and extremely long-lived. Mr. Maundrell, who visited those trees in 1697, describes them thus: "These noble trees grow among the snow, near the highest part of Lebanon. Some are very old, and of prodigious bulk. I measured one of the largest, and found it twelve yards six inches in girt, and yet sound; and thirty-seven yards in the spread of its boughs. At about five or six yards from the ground, it was divided into live limbs, each of which was equal to a large tree." Some of these trees are supposed to have lived upwards of one thousand years! The figure of the palm-tree gives us the idea of grandeur and usefulness. The fruit of the palm-tree makes a great part of the diet of the people of Arabia, part of Persia, and Upper Egypt. The stones are ground down for the camels; the leaves are made into baskets; the hard boughs, or rather strong leaves, some being six or eight feet in length, make fences; the juice makes arrack, the threads of the web-like integument between the leaves make ropes, and the rigging of small vessels; and the wood serves for slighter buildings and fire-wood. In short, the palm or date tree, and the olive, are two of the most excellent and useful productions of the forest or the field. The cedar gives us the idea of majesty, stability. durableness, and incorruptibility. To these two trees, for the most obvious reasons, are the righteous compared. William Lithgow, who traveled through the holy land about a.d. 1600, describes the cedars of Mount Lebanon as "being in number twenty-four, growing after the manner of oaks, but a great deal taller straighter, and thicker, and the branches growing so straight, and interlocking, as though they were kept by art: and yet from the root to the top they bear no boughs, but grow straight and upwards like to a palm-tree. Their circle-spread tops do kiss or embrace the lower clouds, making their grandeur overlook the highest bodies of all other aspiring trees. The nature of this tree is, that it is always green, yielding an odoriferous smell, and an excellent kind of fruit, like unto apples, but of a sweeter taste, and more wholesome. The roots of some of these cedars are almost destroyed by the shepherds, who have made fires thereat, and holes where they sleep; yet nevertheless they flourish green above, in the tops and branches." - Lithgow's 17 years' Travels, 4th., London, 1640. Albert Barnes: Notes on the Bible - 1834 92:12: The righteous shall flourish like the palm-tree - That is, the beauty, the erectness, the stateliness, the growth of the palm-tree - all this is an emblem of the condition, the prosperity, the happiness of a righteous man. The wicked shall be cut down; but the righteous shall flourish. This image - the comparison of a righteous man to a flourishing, majestic, green, and beautiful tree - is not uncommon in the Scriptures. See the notes at Psa 1:3; compare Jer 17:8. On the "palm-tree," see the notes at Mat 21:8. "The stem," says Dr. Thomson ("land and the Book," vol. i. p. 65)" tall, slender, and erect as Rectitude herself, suggests to the Arab poets many a symbol for their lady-love; and Solomon, long before them, has sung, 'How fair and how pleasant art thou, O love! for delights; this thy stature is like the palm-tree." Sol 7:6-7. The following remarks of Dr. Thomson ("land and the Book," vol. i. pp. 65, 66) will illustrate the passage before us; - "The palm grows slowly, but steadily, from century to century, uninfluenced by those alternations of the seasons which affect other trees. It does not rejoice overmuch in winter's copious rain, nor does it droop under the drought and the burning sun of summer. Neither heavy weights which people place upon its head, nor the importunate urgency of the wind, can sway it aside from perfect uprightness. There it stands, looking calmly down upon the world below, and patiently yielding its large clusters of golden fruit from generation to generation. They 'bring forth fruit in old age.' The allusion to being planted in the house of the Lord is probably drawn from the custom of planting beautiful and long-lived trees in the courts of temples and palaces, and in all 'high places' used for worship. This is still common; nearly every palace, and mosque, and convent in the country has such trees in the courts, and, being well protected there, they flourish exceedingly. Solomon covered all the walls of the 'holy of holies' round about with palm-trees. They were thus planted, as it were, within the very house of the Lord; and their presence there was not only ornamental, but appropriate and highly suggestive; the very best emblem, not only of patience in well-doing, but of the rewards of the righteous - a fat and flourishing old age - a peaceful end - a glorious immortality." The following cut will furnish an apt representation of the appearance of the tree, and a proper illustration of the beauty of the passage before us. He shall grow like a cedar in Lebanon - On the cedars of Lebanon, see the notes at Isa 2:13. The following remarks by Dr. Thomson ("land and the Book," vol. i. pp. 292, 295), with the accompanying cut, will show the propriety of the image here. "The platform where the cedars stand is more than six thousand feet above the Mediterranean, and around it are gathered the very tallest and grayest heads of Lebanon. The forest is not large - not more than five hundred trees, great and small, grouped irregularly on the sides of shallow ravines, which mark the birthplace of the Khadisha, or Holy River. "But, though the space covered by them does not exceed half a dozen acres, yet, when fairly within the grove, and beneath the giant arms of those old patriarchs of a hundred generations, there comes a solemn hush upon the soul as if by enchantment. Precisely the same sort of magic spell settles on the spirits, no matter how often you repeat your visits. But it is most impressive in the night. Let us by all means arrange to sleep there. The universal silence is almost painful. The gray old towers of Lebanon, still as a stone, stand all around, holding up the stars of heaven to look at you, and the trees gather like phantoms about you, and wink knowingly, or seem to, and whisper among themselves you know not what. You become suspicious, nervous, until, broad awake, you find that it is nothing but the flickering of your drowsy fire, and the feeble flutter of bats among the boughs of the trees. A night among the cedars is never forgotten; the impressions, electrotyped, are hid away in the inner chamber of the soul, among her choicest treasures, to be visited a thousand times with never-failing delight. "There is a singular discrepancy in the statements of travelers with regard to the number of trees. Some mention seven, others thirteen - intending, doubtless, only those whose age and size rendered them Biblical, or at least historical. It is not easy, however, to draw any such line of demarcation. There is a complete gradation from small and comparatively young to the very oldest patriarchs of the forest. I counted four hundred and forty-three, great and small, and this cannot be far from the true number. This, however, is not uniform. Some are struck down by lightning, broken by enormous loads of snow, or torn to fragments by tempests. Even the sacrilegious axe is sometimes lifted against them. But, on the other hand, young trees are constantly springing up from the roots of old ones, and from seeds of ripe cones. I have seen these infant cedars in thousands just springing from the soil; but as the grove is wholly unprotected, and greatly frequented both by human beings and animals, they are quickly destroyed. The fact, however, proves that the number might be increased "ad libitum." Beyond a doubt, the whole of these upper terraces of Lebanon might again be covered with groves of this noble tree, and furnish timber enough not only for Solomon's Temple and the house of the forest of Lebanon, but for all the houses along this coast. But, unless a wiser and more provident government controls the country, such a result can never be realized, and, indeed, the whole forest will slowly die out under the dominion of the Arab and Turk. Even in that case the tree will not be lost. It has been propagated by the nut or seed in many parks in Europe, and there are more of them within fifty miles of London than on all Lebanon. "We have seen larger trees every way, and much taller, on the banks of the Ohio, and the loftiest cedar might take shelter under the lowest branches of California's vegetable glories. Still, they are respectable trees. The girth of the largest is more than forty-one feet; the height of the highest may be one hundred. These largest, however, part into two or three only a few feet from the ground. Their age is very uncertain, nor are they more ready to Rev_eal it than others who have an uneasy consciousness of length of days. Very different estimates have been made. Some of our missionary band, who have experience in such matters, and confidence in the results, have counted the "growths" (as we Western people call the annual concentric circles) for a few inches into the trunk of the oldest cedar, and from such data carry back its birth three thousand five hundred years. It may be so. They are carved full of names and dates, going back several generations, and the growth "since the earliest date" has been almost nothing. At this rate of increase they must have been growing ever since the Flood. But young trees enlarge far faster, so that my confidence in estimates made from such specimens is but small." The idea in the passage before us is, that the righteous will flourish like the most luxuriant and majestic trees of the forest; they may be compared with the most grand and beautiful objects in nature. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:12: righteous: Psa 92:7, Psa 52:8; Isa 55:13, Isa 65:22; Hos 14:5, Hos 14:6 cedar: Psa 104:16, Psa 148:9; Amo 2:9. See note on Kg1 4:33, and see note on Kg1 6:29. Geneva 1599 92:12 The righteous shall (h) flourish like the palm tree: he shall grow like a cedar in Lebanon. (h) Though the faithful seem to whither and be cut down by the wicked, yet they will grow again and flourish in the Church of God as the cedars do in mount Lebanon. John Gill 92:12 The righteous shall flourish like the palm tree,.... Not like grass, as the wicked, Ps 92:7 which is weak and tender, and soon cut down; but like trees, and like palm trees, that are firm and strong, and of a long continuance: the word for righteous being of the singular number, has led some to think that Christ is meant; but though he is eminently the righteous One, being so in himself, and the author of righteousness to others, yet not he, but his church and people, are compared to a palm tree, Song 7:7, the reason why the singular number is made use of is, as Aben Ezra thinks, because the righteous are very few, in comparison of the wicked: the sense is, that everyone of the righteous, or everyone that is righteous, through the righteousness of Christ imputed to them, and are created anew in righteousness and true holiness, and live soberly, righteously, and godly, are like the flourishing palm trees; which grow upright, and under the greatest pressures, and rise upwards against the greatest weight upon them (e); whose force and vigour is on the top of them, which being cut off, they die; which delight in hot climates and sunny places, bear a delicious fruit, are ever green, are very durable, and their branches used in token of joy and victory; it is said to be a perfect image of a man, and in many things to resemble him (f): so truly righteous persons are upright ones in heart and life, grow up into their head, Christ, and rise up heavenwards in their desires and affections; and, like the Israelites, the more they are pressed with the weight of afflictions, the more they grow; their grace and strength, their life and rigour, lie in their head, Christ; from whom was it possible they could be separated, as it is not, they would instantly die; they flourish under him, the sun of righteousness, and his warming beams of love, and bring forth the fruits of righteousness by him, to the glory of God; their leaf of profession does not wither, but is always green; the grace of God, which is in them, being an incorruptible and never dying seed: hence, in the issue, they make that palm, bearing company in Rev_ 7:9 who are more than conquerors through Christ, that has loved them: the Greek version is, "as the phoenix", which some of the ancients understood of a bird so called, supposed to rise out of its ashes, and use it to prove the resurrection of the dead (g): he shall grow like a cedar in Lebanon; where the best, tallest, largest, and strongest cedars grow; See Gill on Is 37:24 to which the righteous are compared, who grow up by degrees higher and higher, even to the measure of the stature of the fulness of Christ; and, stronger and stronger in him, go from strength to strength, having their spiritual strength renewed by him; and cast forth their roots in him, like Lebanon, and the cedars there; and spread their boughs and branches, like them, in the exercise of grace and discharge of duty; and grow in every grace, of faith, hope, love, humility, self-denial, and submission to the will of God, and in the knowledge of Jesus Christ; and are durable as the cedar, never die, their life being hid with Christ in God. Kimchi refers this to the days of the Messiah. (e) Plutarch. apud A. Gell. Noct. Attic. l. 3. c. 6. (f) Set Sandys's Travels, l. 2. p. 80. (g) Texelii Phoenix, l. 1. c. 4. p. 14. John Wesley 92:12 Palm - tree - Which is constantly green and flourishing. Robert Jamieson, A. R. Fausset and David Brown 92:12 The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;
91:1391:13: Արդարքն որպէս զարմաւենիս ծաղկեսցին. որպէս մայրքն Լիբանանու բազումք եղիցին[7321]։ [7321] Ոմանք.Արդարք որպէս զար՛՛... որպէս զմայրս Լիբա՛՛։ 13 Արդարներն արմաւենու պէս կը ծաղկեն, Լիբանանի մայրիների պէս կը բազմանան: 12 Արդարը արմաւենիի պէս պիտի ծաղկի, Լիբանանի եղեւինի պէս պիտի մեծնայ։ Արդարքն որպէս զարմաւենիս ծաղկեսցին, որպէս զմայրսն Լիբանանու բազումք եղիցին: 91:13: Արդարքն որպէս զարմաւենիս ծաղկեսցին. որպէս մայրքն Լիբանանու բազումք եղիցին[7321]։ [7321] Ոմանք.Արդարք որպէս զար՛՛... որպէս զմայրս Լիբա՛՛։ 13 Արդարներն արմաւենու պէս կը ծաղկեն, Լիբանանի մայրիների պէս կը բազմանան: 12 Արդարը արմաւենիի պէս պիտի ծաղկի, Լիբանանի եղեւինի պէս պիտի մեծնայ։ zohrab-1805▾ eastern-1994▾ western am▾	91:1291:13 Праведник цветет, как пальма, возвышается подобно кедру на Ливане. 91:13 δίκαιος δικαιος right; just ὡς ως.1 as; how φοῖνιξ φοινιξ.1 palm tree; palm ἀνθήσει ανθεω as if; about κέδρος κεδρος the ἐν εν in τῷ ο the Λιβάνῳ λιβανος multiply 91:13 עַל־ ʕal- עַל upon שַׁ֣חַל šˈaḥal שַׁחַל young lion וָ wā וְ and פֶ֣תֶן fˈeṯen פֶּתֶן cobra תִּדְרֹ֑ךְ tiḏrˈōḵ דרך tread תִּרְמֹ֖ס tirmˌōs רמס trample כְּפִ֣יר kᵊfˈîr כְּפִיר young lion וְ wᵊ וְ and תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster 91:13. iustus ut palma florebit ut cedrus in Libano multiplicabiturThe just shall flourish like the palm tree: he shall grow up like the cedar of Libanus. 12. The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon: 91:13 Праведник цветет, как пальма, возвышается подобно кедру на Ливане. 91:13 δίκαιος δικαιος right; just ὡς ως.1 as; how φοῖνιξ φοινιξ.1 palm tree; palm ἀνθήσει ανθεω as if; about κέδρος κεδρος the ἐν εν in τῷ ο the Λιβάνῳ λιβανος multiply 91:13 עַל־ ʕal- עַל upon שַׁ֣חַל šˈaḥal שַׁחַל young lion וָ wā וְ and פֶ֣תֶן fˈeṯen פֶּתֶן cobra תִּדְרֹ֑ךְ tiḏrˈōḵ דרך tread תִּרְמֹ֖ס tirmˌōs רמס trample כְּפִ֣יר kᵊfˈîr כְּפִיר young lion וְ wᵊ וְ and תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster 91:13. iustus ut palma florebit ut cedrus in Libano multiplicabitur The just shall flourish like the palm tree: he shall grow up like the cedar of Libanus. 12. The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:13: Those that be planted in the house of the Lord - I believe the Chaldee has the true meaning here: "His children shall be planted in the house of the sanctuary of the Lord, and shall flourish in the courts of our God." As these trees flourish in their respective soils and climates, so shall the righteous in the ordinances of God. I do not think there is any allusion to either palm-trees or cedars, planted near the tabernacle or temple. Albert Barnes: Notes on the Bible - 1834 92:13: Those that be planted in the house of the Lord - As if plants were reared up in the house of God. The same image, under the idea of the olive tree, occurs in Psa 52:8. See the notes at that verse. The passage here may refer particularly to those who have been trained up in connection with the church; young plants set out in the sanctuary, and cultivated until they have reached their growth. Shall flourish in the courts of our God - That is, Having been planted there, they will grow there; they will send out their boughs there; they will produce fruit there. The "courts" of the house of God were properly the areas or open spaces around the tabernacle or the temple (see the notes at Mat 21:12); but the word came also to denote the tabernacle or the temple itself, or to designate a place where God was worshipped. It has this meaning here. The passage affords an encouragement to parents to train up their children in attendance on the ordinances of public worship; and it shows the advantage of having been born in the church, and of having been trained up in it - an advantage which no one can fully appreciate. The passage may also be regarded as furnishing a proof of what will be the result of being thus "planted" and nurtured in connection with the church, inasmuch as trees carefully planted and cultivated are expected to produce more and better fruit than those which grow wild. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:13: Those: Isa 60:21; Rom 6:5, Rom 11:17; Eph 3:17 shall flourish: Isa 61:3; Pe2 3:18 in the: Psa 100:4, Psa 135:2; Ch2 4:9 Carl Friedrich Keil and Franz Delitzsch 92:13 The soil in which the righteous are planted or (if it is not rendered with the lxx πεφυτευμένοι, but with the other Greek versions μεταφυτευθέντες) into which they are transplanted, and where they take root, a planting of the Lord, for His praise, is His holy Temple, the centre of a family fellowship with God that is brought about from that point as its starting-point and is unlimited by time and space. There they stand as in sacred ground and air, which impart to them ever new powers of life; they put forth buds (הפריח as in Job 14:9) and preserve a verdant freshness and marrowy vitality (like the olive, 52:10, Judg 9:9) even into their old age (נוּב of a productive force for putting out shoots; vid., with reference to the root נב, Genesis, S. 635f.), cf. Is 65:22 : like the duration of the trees is the duration of my people; they live long in unbroken strength, in order, in looking back upon a life rich in experiences of divine acts of righteousness and loving-kindness, to confirm the confession which Moses, in Deut 32:4, places at the head of his great song. There the expression is אין עול, here it is אין עלתה בּו. This ‛ôlātha, softened from ‛awlātha - So the Ker - with a transition from the aw, au into ô, is also found in Job 5:16 (cf. עלה = עולה Ps 58:3; Ps 64:7; Is 61:8), and is certainly original in this Psalm, which also has many other points of coincidence with the Book of Job (like Ps 107, which, however, in Ps 107:42 transposes עלתה into עולה). John Gill 92:13 Those that be planted in the house of the Lord,.... Or being planted (e), that is, everyone of the righteous before mentioned; such are they that are planted out of the wilderness of the world, and into Christ, and are rooted in him, and are planted together in the likeness of his death and resurrection; have the graces of the Spirit of God implanted in them, have received the ingrafted word; and, in consequence of all this, are grafted into the olive tree, the church; or have a place and name there, better than that of sons and daughters, where they are as plants grown up in their youth; and which is here meant by "the house of the Lord", in allusion to the tabernacle, or temple, which had the figure of palm trees on the walls of it: so the Targum interprets it the temple, rendering it, "his children shall be planted in the sanctuary of the Lord:'' and though it may seem strange that trees should be planted in an house, it should be remembered that the house of the Lord, or the church, is a garden, whose plants are an orchard of pomegranates, Song 4:12, and such are not mere education plants, or such as are merely by outward profession, or only ministerially, planted, but are planted by the Lord himself; and so are choice and pleasant ones, by which God is glorified, and which shall never be plucked up: and these shall flourish in the courts of our God; like trees in courtyards before houses; alluding to the courts in the tabernacle or temple, where the people worshipped: here the righteous flourish like palm trees, as in the preceding verse, being rooted in Christ, who is the righteous man's root, that yieldeth fruit, and from whom all his fruit is found; but this flourishing is not merely in the leaves of profession, but in the fruits of grace and righteousness, being watered with the dews of divine grace, and having the benefit of the word and ordinances; which are the waters of the sanctuary, that refresh and quicken the trees of righteousness that grow by it; see Ezek 47:1. This is referred to the times of the Messiah, and the resurrection, by the ancient Jews (f). (e) "plantati", Pagninus, Montanus, Junius & Tremellius, &c. (f) Zohar in Lev. 7. 1. John Wesley 92:13 Planted - Whom God by his gracious providence has fixed there. The house - In its courts; he means in the church of God, whereof all good men are living members.
91:1491:14: Տնկեալք եղիցին ՚ի տան Տեառն, ՚ի գաւիթս Աստուծոյ մերոյ ծաղկեսցին[7322]։ [7322] Ոմանք.Եւ ՚ի գաւիթս Աստուծոյ։ 14 Դրանք կը տնկուեն Տիրոջ տանը, ու կը ծաղկեն մեր Աստծու գաւիթներում: 13 Տէրոջը տանը մէջ տնկուածները Մեր Աստուծոյն սրահներուն մէջ պիտի ծաղկին Տնկեալք ^[592]եղիցին ի տան Տեառն, ^[593]եւ ի գաւիթս Աստուծոյ մերոյ ծաղկեսցին: 91:14: Տնկեալք եղիցին ՚ի տան Տեառն, ՚ի գաւիթս Աստուծոյ մերոյ ծաղկեսցին[7322]։ [7322] Ոմանք.Եւ ՚ի գաւիթս Աստուծոյ։ 14 Դրանք կը տնկուեն Տիրոջ տանը, ու կը ծաղկեն մեր Աստծու գաւիթներում: 13 Տէրոջը տանը մէջ տնկուածները Մեր Աստուծոյն սրահներուն մէջ պիտի ծաղկին zohrab-1805▾ eastern-1994▾ western am▾	91:1391:14 Насажденные в доме Господнем, они цветут во дворах Бога нашего; 91:14 πεφυτευμένοι φυτευω plant ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐξανθήσουσιν εξανθεω put out flowers 91:14 כִּ֤י kˈî כִּי that בִ֣י vˈî בְּ in חָ֭שַׁק ˈḥāšaq חשׁק love וַ wa וְ and אֲפַלְּטֵ֑הוּ ʔᵃfallᵊṭˈēhû פלט escape אֲ֝שַׂגְּבֵ֗הוּ ˈʔᵃśaggᵊvˈēhû שׂגב be high כִּֽי־ kˈî- כִּי that יָדַ֥ע yāḏˌaʕ ידע know שְׁמִֽי׃ šᵊmˈî שֵׁם name 91:14. transplantati in domo Domini in atriis Dei nostri germinabuntThey that are planted in the house of the Lord shall flourish in the courts of the house of our God. 13. They that are planted in the house of the LORD shall flourish in the courts of our God. Those that be planted in the house of the LORD shall flourish in the courts of our God: 91:14 Насажденные в доме Господнем, они цветут во дворах Бога нашего; 91:14 πεφυτευμένοι φυτευω plant ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐξανθήσουσιν εξανθεω put out flowers 91:14 כִּ֤י kˈî כִּי that בִ֣י vˈî בְּ in חָ֭שַׁק ˈḥāšaq חשׁק love וַ wa וְ and אֲפַלְּטֵ֑הוּ ʔᵃfallᵊṭˈēhû פלט escape אֲ֝שַׂגְּבֵ֗הוּ ˈʔᵃśaggᵊvˈēhû שׂגב be high כִּֽי־ kˈî- כִּי that יָדַ֥ע yāḏˌaʕ ידע know שְׁמִֽי׃ šᵊmˈî שֵׁם name 91:14. transplantati in domo Domini in atriis Dei nostri germinabunt They that are planted in the house of the Lord shall flourish in the courts of the house of our God. 13. They that are planted in the house of the LORD shall flourish in the courts of our God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14. "Насажденными в доме Господнем" являются праведники, живущие верой в Иегову и цветущие от этой веры. Здесь указание на то, что каждый праведник, как в данном случае Езекия, прибегающий искренне к Божественной помощи, не бывает оставлен Им, а получает от Него неожиданную и сверхъестественную помощь. Так было с ассириянами, в одну ночь по воле Бога погибшими в количестве 185: тысяч. Adam Clarke: Commentary on the Bible - 1831 92:14: They shall still bring forth fruit in old age - They shall continue to grow in grace, and be fruitful to the end of their lives. It is a rare case to find a man in old age full of faith, love, and spiritual activity. Albert Barnes: Notes on the Bible - 1834 92:14: They shall still bring forth fruit in old age - As a tree that is carefully planted and cultivated may be expected to live long, and to bear fruit even when it is old. It is true that such a tree may be cut down; or that it may be blown down by winds and tempests; or that it may be unproductive, but as a general rule, and as laying the foundation of a reasonable hope, such a tree may be expected to live long, and to produce fruit even when it is old. So of one devoted early to God, and trained up under the influences of religion. The care, the culture, the habits of temperance, of industry, of moderation, and of sobriety so formed, are favorable to length of days, and lay the foundation for usefulness when old age comes. An aged man should be useful. He should feel that whatever wisdom he may possess as the result of long study and experience, belongs to God and to truth; that one great reason for sparing him is that he may be useful; that the world needs the benefit of his counsel and his prayers; that his life is lengthened out not for his own ease or enjoyment, but that virtue and piety may be extended in the world by all the influence which he can bring to bear upon it in advanced years. It may be added that, as a matter of fact, those who are thus trained and are thus preserved, are useful in old age. No one thus spared need be useless; perhaps almost none are. There is something appropriate for old men to do, as there is for the young and the middle-aged; and it should be the object of an aged Christian to find out what that is, and to do it. The word rendered "old age means literally grey or hoary hair." They shall be fat - The meaning is, that they shall be vigorous, or have the appearance of vigor and health. And flourishing - Margin, as in Hebrew, "green." This image is taken from a tree, as if it were still green in old age, or gave no indications of decay. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:14: They: Psa 1:3; Mat 3:10; Joh 15:2-5; Gal 5:22, Gal 5:23; Phi 1:11; Jde 1:12 in old age: Psa 71:18; ch1 29:1-30; Job 17:9; Pro 4:18; Isa 46:4; Jer 17:8 flourishing: Heb. green, Eze 47:12 Geneva 1599 92:14 They shall still bring forth fruit in old (i) age; they shall be fat and flourishing; (i) The children of God will have a power above nature and their age will bring forth fresh fruit. John Gill 92:14 They shall still bring forth fruit in old age,.... Being thus planted and watered, they shall not only bring forth the fruits of righteousness, but shall continue, and go on to do so, and even when they are grown old; contrary to all other trees, which, when old, cease bearing fruit; but so do not the righteous; grace is often in the greatest vigour when nature is decayed; witness Abraham, Job, David, Zachariah, and Elisabeth, and good old Simeon, who went to the grave like shocks of corn, fully ripe: they shall be fat and flourishing; or "green", full of sap and moisture, abound with green leaves and precious fruit; or, in other words, abound in grace, and be fruitful in every good work: being ingrafted into the true olive, the church of God, they partake of the root and fatness of it; having a place in the house of the Lord, they are satisfied with the goodness and fatness thereof, and are made to drink of the river of divine pleasure; and being in the courts of the Lord, where a feast of fat things is provided for them, they eat and feed, and so thrive and flourish; the allusion is to fat and flourishing palm trees (g). (g) "Praeferat Herodis palmetis pinguibus----". Horat. Ep. l. 2. Ep. 2. v. 148. John Wesley 92:14 Old age - Their last days shall be their best days, wherein they shall grow in grace, and increase in blessedness.
91:1591:15: Եւս՝ եւ բազումք եղիցին ՚ի ծերութիւն պարարտութեան, գիրգք եւ փափո՛ւկք եղիցին 15 Դրանք պտղաբեր կը լինեն նաեւ ծերութեան ժամանակ՝ գիրգ ու փափուկ, 14 Ծերութեան ատեն ալ պտուղ պիտի տան, Պարարտ ու կանանչ պիտի մնան Եւս եւ բազումք եղիցին ի ծերութիւն պարարտութեան, գիրգք եւ փափուկք եղիցին: 91:15: Եւս՝ եւ բազումք եղիցին ՚ի ծերութիւն պարարտութեան, գիրգք եւ փափո՛ւկք եղիցին 15 Դրանք պտղաբեր կը լինեն նաեւ ծերութեան ժամանակ՝ գիրգ ու փափուկ, 14 Ծերութեան ատեն ալ պտուղ պիտի տան, Պարարտ ու կանանչ պիտի մնան zohrab-1805▾ eastern-1994▾ western am▾	91:1491:15 они и в старости плодовиты, сочны и свежи, 91:15 ἔτι ετι yet; still πληθυνθήσονται πληθυνω multiply ἐν εν in γήρει γηρας old age πίονι πιων and; even εὐπαθοῦντες ευπαθεω be 91:15 יִקְרָאֵ֨נִי׀ yiqrāʔˌēnî קרא call וְֽ wᵊˈ וְ and אֶעֱנֵ֗הוּ ʔeʕᵉnˈēhû ענה answer עִמֹּֽו־ ʕimmˈô- עִם with אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i בְ vᵊ בְּ in צָרָ֑ה ṣārˈā צָרָה distress אֲ֝חַלְּצֵ֗הוּ ˈʔᵃḥallᵊṣˈēhû חלץ draw off וַֽ wˈa וְ and אֲכַבְּדֵֽהוּ׃ ʔᵃḵabbᵊḏˈēhû כבד be heavy 91:15. adhuc fructificabunt in senectute pingues et frondentes eruntThey shall still increase in a fruitful old age: and shall be well treated, 14. They shall still bring forth fruit in old age; they shall be full of sap and green: They shall still bring forth fruit in old age; they shall be fat and flourishing: 91:15 они и в старости плодовиты, сочны и свежи, 91:15 ἔτι ετι yet; still πληθυνθήσονται πληθυνω multiply ἐν εν in γήρει γηρας old age πίονι πιων and; even εὐπαθοῦντες ευπαθεω be 91:15 יִקְרָאֵ֨נִי׀ yiqrāʔˌēnî קרא call וְֽ wᵊˈ וְ and אֶעֱנֵ֗הוּ ʔeʕᵉnˈēhû ענה answer עִמֹּֽו־ ʕimmˈô- עִם with אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i בְ vᵊ בְּ in צָרָ֑ה ṣārˈā צָרָה distress אֲ֝חַלְּצֵ֗הוּ ˈʔᵃḥallᵊṣˈēhû חלץ draw off וַֽ wˈa וְ and אֲכַבְּדֵֽהוּ׃ ʔᵃḵabbᵊḏˈēhû כבד be heavy 91:15. adhuc fructificabunt in senectute pingues et frondentes erunt They shall still increase in a fruitful old age: and shall be well treated, 14. They shall still bring forth fruit in old age; they shall be full of sap and green: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 92:15: To show that the Lord is upright - Such persons show how faithful God is to his promises, how true to his word, how kind to them who trust in him. He is the Rock, the Fountain, whence all good comes. There is no unrighteousness in him - He does nothing evil, nothing unwise, nothing unkind. He is both just and merciful. Albert Barnes: Notes on the Bible - 1834 92:15: To shew that the Lord is upright - That is, This will be a proof that God is faithful to his promises; that he is the true friend of his people. The fact that they live long - that they are happy and useful even in old age, will be a demonstration that God is the friend of virtue, and that he deals with people according to their character. He is my rock - He is my defense; that which constitutes my security. See the notes at Psa 18:2. This is language of strong confidence in view of all that is said in the psalm. And there is no unrighteousness in him - This is said in the most absolute form - implying the most entire confidence. God is altogether to be trusted. There is no evil or wrong in his character or in his dealings. In all respects he is worthy of confidence: "worthy" to be loved, trusted, adored, obeyed, by the inhabitants of all worlds. What a sublime thought is this! What a consolatory truth! What would the universe be if God, a Being of infinite POWER, were not a Being of perfect RIGHTEOUSNESS, and could not be trusted by the creatures which he has made! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 92:15: To show: Joh 10:27-29, Joh 15:1-3; Co1 1:8, Co1 1:9; Th1 5:23, Th1 5:24; Tit 1:2; Pe1 1:4, Pe1 1:5 my rock: Psa 18:2, Psa 62:6; Deu 32:4 and: Psa 145:17; Zep 3:5; Rom 9:14; Th2 1:6, Th2 1:7 John Gill 92:15 To show that the Lord is upright,.... Or righteous, that is, faithful; as he is in his counsels, covenant, and promises, which he makes good by causing his people to grow and flourish, and become fruitful; by carrying on the work of grace upon their souls, and by preserving them to the end safe to his kingdom and glory; by all which it appears that he does not and will not suffer his faithfulness to fail: the Targum is, "that the inhabitants of the earth may show, &c.'' he is my Rock; the psalmist sets his seal to the truth of God's faithfulness, firmness, and constancy, calling him a Rock for his strength and stability, and claiming his interest in him; declaring he found him to be so by experience, even the Rock whose work is perfect; who always completes what he undertakes, and finishes what he begins, and will not forsake the work of his own hands: just and right is he; the Rock of ages, that remains firm, steadfast, and unalterable in all generations: and there is no unrighteousness in him; as not in his sovereign acts of grace, so neither in his providential dispensations, either towards good men or bad men; not in suffering the wicked to prosper, as in Ps 92:7, and the righteous to be afflicted; nor in punishing bad men here, or hereafter; nor in justifying sinners by the righteousness of his Son, and giving them the crown of righteousness at the last day: all his proceedings are in the most just and equitable manner; see Rom 9:14. Robert Jamieson, A. R. Fausset and David Brown 92:15 and they thus declare God's glory as their strong and righteous ruler.
91:1691:16: ՚ի պատմել, ուղիղ է Տէր Աստուած մեր եւ ո՛չ գոյ ՚ի նմա անիրաւութիւն։ Տունք. ժդ̃։ Գոբղայս. խզ̃։ 16 որպէսզի աւետեն, թէ ճշմարիտ է Տէրը, եւ նրա մէջ անիրաւութիւն չկայ: 15 Որպէս զի պատմեն թէ Տէրը ուղիղ է։Անիկա իմ Վէմս է ու անիրաւութիւն չկայ անոր քով։ ի պատմել ^[594]ուղիղ է Տէր Աստուած մեր`` եւ ոչ գոյ ի նմա անիրաւութիւն: 91:16: ՚ի պատմել, ուղիղ է Տէր Աստուած մեր եւ ո՛չ գոյ ՚ի նմա անիրաւութիւն։ Տունք. ժդ̃։ Գոբղայս. խզ̃։ 16 որպէսզի աւետեն, թէ ճշմարիտ է Տէրը, եւ նրա մէջ անիրաւութիւն չկայ: 15 Որպէս զի պատմեն թէ Տէրը ուղիղ է։Անիկա իմ Վէմս է ու անիրաւութիւն չկայ անոր քով։ zohrab-1805▾ eastern-1994▾ western am▾	91:1591:16 чтобы возвещать, что праведен Господь, твердыня моя, и нет неправды в Нем. 91:16 τοῦ ο the ἀναγγεῖλαι αναγγελλω announce ὅτι οτι since; that εὐθὴς ευθης lord; master ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even οὐκ ου not ἔστιν ειμι be ἀδικία αδικια injury; injustice ἐν εν in αὐτῷ αυτος he; him 91:16 אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day אַשְׂבִּיעֵ֑הוּ ʔaśbîʕˈēhû שׂבע be sated וְ֝ ˈw וְ and אַרְאֵ֗הוּ ʔarʔˈēhû ראה see בִּֽ bˈi בְּ in ישׁוּעָתִֽי׃ yšûʕāṯˈî יְשׁוּעָה salvation 91:16. adnuntiantes quia rectus Dominus fortitudo mea et non est iniquitas in eoThat they may shew, That the Lord our God is righteous, and there is no iniquity in him. 15. To shew that the LORD is upright; he is my rock, and there is no unrighteousness in him. To shew that the LORD [is] upright: [he is] my rock, and [there is] no unrighteousness in him: 91:16 чтобы возвещать, что праведен Господь, твердыня моя, и нет неправды в Нем. 91:16 τοῦ ο the ἀναγγεῖλαι αναγγελλω announce ὅτι οτι since; that εὐθὴς ευθης lord; master ὁ ο the θεός θεος God μου μου of me; mine καὶ και and; even οὐκ ου not ἔστιν ειμι be ἀδικία αδικια injury; injustice ἐν εν in αὐτῷ αυτος he; him 91:16 אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָ֭מִים ˈyāmîm יֹום day אַשְׂבִּיעֵ֑הוּ ʔaśbîʕˈēhû שׂבע be sated וְ֝ ˈw וְ and אַרְאֵ֗הוּ ʔarʔˈēhû ראה see בִּֽ bˈi בְּ in ישׁוּעָתִֽי׃ yšûʕāṯˈî יְשׁוּעָה salvation 91:16. adnuntiantes quia rectus Dominus fortitudo mea et non est iniquitas in eo That they may shew, That the Lord our God is righteous, and there is no iniquity in him. 15. To shew that the LORD is upright; he is my rock, and there is no unrighteousness in him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾

Սաղմոս / Psalms - 91 | 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

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831