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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 Вся группа псалмов с 92: по 99: в еврейской Библии не имеет надписания имени автора, в греческой же Библии и в Вульгате семь последовательных псалмов, начиная с 92: и кончая 98, приписываются Давиду, 99-й же псалом и в этих Библиях надписания имени автора не имеет. Во всех этих псалмах нет никаких исторических указаний на время их написания. Но между ними много общего, это - благодарственно-хвалебный тон изложения, воспевание величия Бога, изображение ожидаемого наступления Его царства и, отсюда, обращение к людям о следовании и послушании Ему. Все это указывает на происхождение псалмов из одной эпохи и заставляет предполагать одного и автора их. Из того, что содержание псалмов представляет большое сходство с пророчествами Исаии, изложенными в последней части (40-66: гл.) его книги (см. об этом у свящ. Вишнякова: Происхождение Псалтири (с. 441-442)), написание псалмов нужно относить ко времени, близкому пророку Исаии. В псалмах нигде не говорится о разрушении Иерусалима, опустошении Иудеи языческими народами, разрушении храма, это - с одной стороны, с другой - в писателе псалмов виден подъем религиозного чувства, соединенный с верой в наступление царства Господа, каковую (веру) он проповедует всенародно, с целью вселить и привить ее своим соотечественникам и тем содействовать их духовному возрождению; из всего этого можно думать, что временем написания псалмов могла быть такая эпоха, когда еще признаков близкой гибели Иудеи не было видно и когда в религиозно-нравственной жизни народа замечался подъем, вызвавший и сделавший возможным появление означенных псалмов. Такой же эпохой была лишь одна, это - время царствования Иосии, при котором был найден и читан всенародно автограф закона Моисеева, с проповедью которого ходил пророк Иеремия в народ, и при котором усиленные заботы царя были направлены на восстановление истинного богослужения и религиозно-нравственное возрождение народа. Для благочестивых поэтов это время было самым благоприятным для псалмопения и составления гимнов. Matthew Henry: Concise Commentary on the Whole Bible - 1706 This short psalm sets forth the honour of the kingdom of God among men, to his glory, the terror of his enemies, and the comfort of all his loving subjects. It relates both to the kingdom of his providence, by which he upholds and governs the world, and especially to the kingdom of his grace, by which he secures the church, sanctifies and preserves it. The administration of both these kingdoms is put into the hands of the Messiah, and to him, doubtless, the prophet here hears witness, and to his kingdom, speaking of it as present, because sure; and because, as the eternal Word, even before his incarnation he was Lord of all. Concerning God's kingdom glorious things are here spoken. I. Have other kings their royal robes? So has he, ver. 1. II. Have they their thrones? So has he, ver. 2. III. Have they their enemies whom they subdue and triumph over? So has he, ver. 3, 4. IV. Is it their honour to be faithful and holy? So it is his, ver. 5. In singing this psalm we forget ourselves if we forget Christ, to whom the Father has given all power both in heaven and in earth. Adam Clarke: Commentary on the Bible - 1831 The universal government of God, Psa 93:1, Psa 93:2; the opposition to that government, Psa 93:3, Psa 93:4; the truth of God's testimonies, Psa 93:5. This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, Ethiopic, and Arabic, state it to be "A song of praise of David for the day preceding the Sabbath, when the earth was founded;" but in such a title there is no information on which any man can rely. This Psalm is written as a part of the preceding in twelve of Kennicott's and De Rossi's MSS. It was probably written at the close of the captivity by the Levites, descendants of Moses. Albert Barnes: Notes on the Bible - 1834 93:0: The author of this psalm is unknown, and there is nothing by which we can determine this, or its date, or the occasion on which it was written. It seems, from Psa 93:5, to have been composed with some reference to the sanctuary, and to the service there: "Holiness becometh thine "house," O Lord," and it may have been designed, with the last psalm, to have been used in the place of public worship on the sabbath-day. It would appear, also, from the structure of the psalm, that it was composed in view of some danger which may have threatened the nation from some hostile power Psa 93:1-4, and that the design was to impart confidence in God, or to keep up the assurance in the mind of the people that God presided over all, and that his kingdom was safe. With this view, it is adapted to inspire confidence in God in all ages, and in all times of danger. In the Septuagint and the Latin Vulgate, the title is, "The praise of an ode by David, for the day preceding the sabbath, when the earth was founded." The origin of this title is unknown, and it has no authority. There is no evidence that it was composed by David, and the presumption from Psa 93:5 is that it was composed after the temple was built, and consequently after the death of David. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 93:1, The majesty, stability, power, and holiness of Christ's kingdom. Carl Friedrich Keil and Franz Delitzsch The Royal Throne above the Sea of the Peoples Side by side with those Psalms which behold in anticipation the Messianic future, whether it be prophetically or only typically, or typically and prophetically at the same time, as the kingship of Jahve's Anointed which overcomes and blesses the world, there are others in which the perfected theocracy as such is beheld beforehand, not, however, as an appearing (parusia) of a human king, but as the appearing of Jahve Himself, as the kingdom of God manifest in all its glory. These theocratic Psalms form, together with the christocratic, two series of prophecy referring to the last time which run parallel with one another. The one has for its goal the Anointed of Jahve, who rules out of Zion over all peoples; the other, Jahve sitting above the cherubim, to whom the whole world does homage. The two series, it is true, converge in the Old Testament, but do not meet; it is the history that fulfils these types and prophecies which first of all makes clear that which flashes forth in the Old Testament only in certain climaxes of prophecy and of lyric too (vid., on Ps 45:1), viz., that the parusia of the Anointed One and the parusia of Jahve is one and the same. Theocracy is an expression coined by Josephus. In contrast with the monarchical, oligarchical, and democratic form of government of other nations, he calls the Mosaic form θεοκρατία, but he does so somewhat timidly, ὡς ἂν τις εἴποι βιασάμενος τὸν λόγον [c. Apion. ii. 17]. The coining of the expression is thankworthy; only one has to free one's self from the false conception that the theocracy is a particular constitution. The alternating forms of government were only various modes of its adjustment. The theocracy itself is a reciprocal relationship between God and men, exalted above these intermediary forms, which had its first manifest beginning when Jahve became Israel's King (Deut 33:5, cf. Ex 15:18), and which will be finally perfected by its breaking through this national self-limitation when the King of Israel becomes King of the whole world, that is overcome both outwardly and spiritually. Hence the theocracy is an object of prediction and of hope. And the word מלך is used with reference to Jahve not merely of the first beginning of His imperial dominion, and of the manifestation of the same in facts in the most prominent points of the redemptive history, but also of the commencement of the imperial dominion in its perfected glory. We find the word used in this lofty sense, and in relation to the last time, e.g., in Is 24:23; Is 52:7, and most unmistakeably in Rev_ 11:17; Ps 19:6. And in this sense יהוה מלך is the watchword of the theocratic Psalms. Thus it is used even in Ps 47:9; but the first of the Psalms beginning with this watchword is Ps 93:1-5. They are all post-exilic. The prominent point from which this eschatological perspective opens out is the time of the new-born freedom and of the newly restored state. Hitzig pertinently says: "This Psalm is already contained in nuce in Ps 92:9 of the preceding Psalm, which surely comes from the same author. This is at once manifest from the jerking start of the discourse in Ps 93:3 (cf. Ps 92:10), which resolves the thought into two members, of which the first subsides into the vocative יהוה." The lxx (Codd. Vat. and Sin.) inscribes it: Εἰς τὴν ἡμέρην τοῦ προσαββάτου, ὅτε κατῴκισται ἡ γῆ, αἶνος ᾠδῆς τῷ Δαυίδ. The third part of this inscription is worthless. The first part (for which Cod. Alex. erroneously has: τοῦ σαββάτου) is corroborated by the Talmudic tradition. Ps 93:1-5 was really the Friday Psalm, and that, as is said in Rosh ha-shana 31a, ומלך עליהן (בשׁשׁי) על שׁם שׁגמר מלאכתו, because God then (on the sixth day) had completed His creative work and began to reign over them (His creatures); and that ὅτε κατῴκισται (al. κατῴκιστο) is to be explained in accordance therewith: when the earth had been peopled (with creatures, and more especially with men). John Gill INTRODUCTION TO PSALM 93 This psalm is by some ascribed to Moses, by others to David, which latter is more probable; with which agree the Septuagint, Vulgate Latin, and all the Oriental versions; all which, excepting the Syriac and Arabic versions, say it is a psalm that was made to be sung the day before the sabbath; and it was a custom with the Jews (a) to sing it on the sixth day of the week; which it is likely the authors of the Septuagint version were acquainted with, and therefore inserted it in the title of the psalm, though it is not in the Hebrew text. The subject of the psalm is the kingdom of God; not of nature and providence, but of grace; the kingdom of the Messiah; of the certainty, firmness, and eternity of it, notwithstanding the opposition of mighty enemies; being established by the sure promises of God, which his faithfulness and holiness were engaged to make good. Kimchi says, that all these psalms, this and the following to Psalm 101, are concerning the Messiah; and so say Kabvenaki and Ben Melech.
92:092:0: Յօրն առաջին շաբաթու յոր հաստատեցաւ երկիր. օրհնութիւն գովութեան ՚ի Դաւիթ. ՂԲ[7323]։[7323] Ոմանք այսպէս ունին զվերնագիր սաղմոսիս. Օրհնութիւն երգ Դաւթի յաւուր միաշաբաթու, յորժամ երկիր հաստատեցաւ. Անվերնագիր ՚ի Հեբրայ՛՛։ 0 Առաջին շաբաթուայ օրը, երբ հաստատուեց երկիրը. Դաւթի օրհներգը Յօրն առաջին շաբաթու յոր հաստատեցաւ երկիր. օրհնութիւն գովութեան Դաւթի: 92:0: Յօրն առաջին շաբաթու յոր հաստատեցաւ երկիր. օրհնութիւն գովութեան ՚ի Դաւիթ. ՂԲ[7323]։ [7323] Ոմանք այսպէս ունին զվերնագիր սաղմոսիս. Օրհնութիւն երգ Դաւթի յաւուր միաշաբաթու, յորժամ երկիր հաստատեցաւ. Անվերնագիր ՚ի Հեբրայ՛՛։ 0 Առաջին շաբաթուայ օրը, երբ հաստատուեց երկիրը. Դաւթի օրհներգը zohrab-1805▾ eastern-1994▾ western am▾	92:092:0 [Хвалебная песнь Давида. В день предсубботний, когда населена земля.] 92:1 εἰς εις into; for τὴν ο the ἡμέραν ημερα day τοῦ ο the προσαββάτου προσαββατον Sabbath eve ὅτε οτε when κατῴκισται κατοικιζω settle ἡ ο the γῆ γη earth; land αἶνος αινος story ᾠδῆς ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign εὐπρέπειαν ευπρεπεια beauty ἐνεδύσατο ενδυω dress in; wear ἐνεδύσατο ενδυω dress in; wear κύριος κυριος lord; master δύναμιν δυναμις power; ability καὶ και and; even περιεζώσατο περιζωννυμι wrap; gird up καὶ και and; even γὰρ γαρ for ἐστερέωσεν στερεοω make solid; solidify τὴν ο the οἰκουμένην οικουμενη habitat ἥτις οστις who; that οὐ ου not σαλευθήσεται σαλευω sway; rock 92:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm שִׁ֗יר šˈîr שִׁיר song לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath טֹ֗וב ṭˈôv טוב be good לְ lᵊ לְ to הֹדֹ֥ות hōḏˌôṯ ידה praise לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to זַמֵּ֖ר zammˌēr זמר sing לְ lᵊ לְ to שִׁמְךָ֣ šimᵊḵˈā שֵׁם name עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 92:1. Dominus regnavit gloria indutus est indutus est Dominus fortitudine et accinctus est insuper adpendit orbem qui non commovebiturThe LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. 1. The LORD reigneth; he is apparelled with majesty; the LORD is apparelled, he hath girded himself with strength: the world also is stablished, that it cannot be moved. ^[597] KJV Chapter [93] missing verse: 92:0 [Хвалебная песнь Давида. В день предсубботний, когда населена земля.] 92:1 εἰς εις into; for τὴν ο the ἡμέραν ημερα day τοῦ ο the προσαββάτου προσαββατον Sabbath eve ὅτε οτε when κατῴκισται κατοικιζω settle ἡ ο the γῆ γη earth; land αἶνος αινος story ᾠδῆς ωδη song τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign εὐπρέπειαν ευπρεπεια beauty ἐνεδύσατο ενδυω dress in; wear ἐνεδύσατο ενδυω dress in; wear κύριος κυριος lord; master δύναμιν δυναμις power; ability καὶ και and; even περιεζώσατο περιζωννυμι wrap; gird up καὶ και and; even γὰρ γαρ for ἐστερέωσεν στερεοω make solid; solidify τὴν ο the οἰκουμένην οικουμενη habitat ἥτις οστις who; that οὐ ου not σαλευθήσεται σαλευω sway; rock 92:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm שִׁ֗יר šˈîr שִׁיר song לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath טֹ֗וב ṭˈôv טוב be good לְ lᵊ לְ to הֹדֹ֥ות hōḏˌôṯ ידה praise לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to זַמֵּ֖ר zammˌēr זמר sing לְ lᵊ לְ to שִׁמְךָ֣ šimᵊḵˈā שֵׁם name עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper 92:1. Dominus regnavit gloria indutus est indutus est Dominus fortitudine et accinctus est insuper adpendit orbem qui non commovebitur The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. 1. The LORD reigneth; he is apparelled with majesty; the LORD is apparelled, he hath girded himself with strength: the world also is stablished, that it cannot be moved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2. Господь изображается могущественным Царем Вселенной, которая существует и управляется по Его непреложным законам. Никто этих законов, кроме самого Господа, изменить не может, поэтому Вселенная "тверда". Она не может "подвигнуться", никаких изменений на ней не может произвести никакое ограниченное существо, если на то не будет воли Господа, а так как при своем всемогуществе Господь и вечен, то такой порядок строения жизни мира тоже вечен и неизменен (2). Adam Clarke: Commentary on the Bible - 1831 93:1: The Lord reigneth - He continues to govern every thing he has created; and he is every way qualified to govern all things, for he is clothed with majesty and with strength - dominion is his, and he has supreme power to exercise it; and he has so established the world that nothing can be driven out of order; all is ruled by him. Nature is his agent: or rather, nature is the sum of the laws of his government; the operations carried on by the Divine energy, and the effects resulting from those operations. He hath girded himself - The girding with strength refers to the girding in order to strengthen the loins, arms, knees, etc. When a Hindoo is about to set off on a journey, to lift a burden, or to do something that requires exertion, he binds firmly his loose upper garment round his loins - Ward. Albert Barnes: Notes on the Bible - 1834 93:1: The Lord reigneth - The same commencement of a psalm occurs in Psa 97:1-12; Psa 99:1-9. The same idea is often found in the Scriptures. Ch1 16:31; Psa 47:8; Isa 52:7; Rev 19:6. The thought seems abrupt here. It would appear as if the psalmist had been meditating on the dark things which occur in the world; the mysteries which abound; the things which seem irreconcilable with the idea that there is a just government over the world, and that suddenly the idea occurs, as a flash of lightning in a storm, that Yahweh reigns over all, and that all must be right. Amidst all these things God sits upon the throne; he orders all events; he sways his scepter over all; he orders all things according to his own will; he secures the accomplishment of his own purposes. He is clothed with majesty - That is, he puts on, or wears this; he appears in this as a garb, or robe. The word rendered "majesty" means properly "loftiness," and is applied to the swelling of the sea Psa 89:9, or to a column of smoke, Isa 9:18. The idea here is, that God is exalted; and that he appears in such a manner as to indicate his proper dignity. See the notes at Isa 6:1. The Lord is clothed with strength, wherewith he hath girded himself - There is an allusion here to the mode of dress among the Orientals - the custom of girding the loins when one labored, or walked, or ran. See the notes at Mat 5:38-41. The world also is stablished - Is firm; is on a solid foundation. It cannot be shaken or destroyed by natural convulsions, or by the power of man. That it cannot be moved - Moved out of its place; overthrown; destroyed. This seems to have been spoken in view of some impending calamity, as if everything were to be swept away. The psalmist consoles himself with the thought that the world was firmly established; that no storm or tempest could be so violent as to remove it out of its place. The ground of consolation is the essential stability of what God has ordained. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 93:1: (Title), It is highly probable that this Psalm was written on the same occasion as the preceding, as a part of which it is written in twelve manuscripts. Lord: Psa 59:13, Psa 96:10, Psa 97:1, Psa 99:1, Psa 103:19, Psa 145:13; Ch1 29:12; Isa 52:7; Dan 4:32-34; Mat 6:13; Heb 1:8; Rev 11:15-17, Rev 19:6 he is: Psa 104:1, Psa 104:2; Job 40:10; Isa 59:17, Isa 63:1 he hath: Psa 18:32, Psa 65:6; Isa 11:5 world: Psa 75:3, Psa 96:10; Isa 45:12, Isa 45:18, Isa 49:8, Isa 51:16; Heb 1:2, Heb 1:3 Carl Friedrich Keil and Franz Delitzsch 93:1 The sense of מלך (with ā beside Zinnor or Sarka as in Ps 97:1; Ps 99:1 beside Dech) (Note: It is well known that his pausal form of the 3rd masc. praet. occurs in connection with Zakeph; but it is also found with Rebia in Ps 112:10 (the reading וכעס), Lev 6:2 (גּזל), Josh 10:13 (עמד), Lam 2:17 (זמם; but not in Deut 19:19; Zech 1:6, which passages Kimchi counts up with them in his grammar Michlol); with Tarcha in Is 14:27 (יעץ), Hos 6:1 (טרף), Amos 3:8 (שׁאג); with Teb=r in Lev 5:18 (שׁגג); and even with Munach in 1Kings 7:17 (שׁפט), and according to Abulwald with Mercha in 3Kings 11:2 (דּבק).)) is historical, and it stands in the middle between the present מלך ה and the future מלך :ה Jahve has entered upon the kingship and now reigns Jahve's rule heretofore, since He has given up the use of His omnipotence, has been self-abasement and self-renunciation: how, however, He shows Himself in all His majesty, which rises aloft above everything; He has put this on like a garment; He is King, and now too shows Himself to the world in the royal robe. The first לבשׁ has Olewejored; then the accentuation takes לבשׁ ה together by means of Dech, and עז התאזּר together by means of Athnach. עז, as in Ps 29:1-11, points to the enemies; what is so named is God's invincibly triumphant omnipotence. This He has put on (Is 51:9), with this He has girded Himself - a military word (Is 8:9): Jahve makes war against everything in antagonism to Himself, and casts it to the ground with the weapons of His wrathful judgments. We find a further and fuller description of this עז התאזר in Is 59:17; Is 63:1., cf. Dan 7:9. (Note: These passages, together with Ps 93:1; Ps 104:1, are cited in Cant. Rabba 26b (cf. Debarim Rabba 29d), where it is said that the Holy One calls Israel כלה (bride) ten times in the Scriptures, and that Israel on the other hand ten times assigns kingly judicial robes to Him.) That which cannot fail to take place in connection with the coming of this accession of Jahve to the kingdom is introduced with אף. The world, as being the place of the kingdom of Jahve, shall stand without tottering in opposition to all hostile powers (Ps 96:10). Hitherto hostility towards God and its principal bulwark, the kingdom of the world, have disturbed the equilibrium and threatened all God-appointed relationships with dissolution; Jahve's interposition, however, when He finally brings into effect all the abundant might of His royal government, will secure immoveableness to the shaken earth (cf. Ps 75:4). His throne stands, exalted above all commotion, מאז; it reaches back into the most distant past. Jahve is מעולם; His being loses itself in the immemorial and the immeasurable. The throne and nature of Jahve are not incipient in time, and therefore too are not perishable; but as without beginning, so also they are endless, infinite in duration. Geneva 1599 93:1 The LORD (a) reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved. (a) As God by his power and wisdom has made and governed the world, so must the same be our defence against all enemies and dangers. John Gill 93:1 The Lord reigneth,.... The King Messiah, the Lord Jesus Christ, who is the true Jehovah. God over all, the Lord God omnipotent: he has reigned, he was set up as King from everlasting; he reigned throughout the whole Old Testament dispensation; he was promised, and prophesied of, as a King; he came as such, in human nature, into the world, though his kingdom was not with observation; when he ascended to heaven, he was made or declared Lord and Christ, and was crowned with glory and honour; he now reigns in the hearts of his people, by his Spirit and grace; and, ere long, he will take to himself his great power, and reign more manifestly; when the kingdoms of this world shall become his, and he shall be King over all the earth; and this his government will be still more apparent when he shall come in person, and reign with his saints on earth a thousand years; and, after that, for ever and ever, in heaven: he is clothed with majesty; with all the regalia and ensigns of royalty; seated on a throne of glory, with a crown of pure gold on his head, a sceptre of righteousness in his hand, and arrayed with robes of honour and majesty; so that his appearance at his kingdom will be very splendid, Ps 104:1, the Lord is clothed with strength, wherewith he hath girded himself; as he was, when he came here on earth, travelling in the greatness of his strength, and mighty to save; bearing the sins of his people, conflicting with and spoiling principalities and powers, and obtaining eternal redemption; and which also appeared in carrying the Gospel into the Gentile world, and succeeding it, against all the opposition made unto it; and making his way into the hearts of sinners at conversion, binding the strong man armed, and dispossessing him, and taking his place; in strengthening them with strength in the inward man, against him and all enemies; and keeping them by his power, through faith, unto salvation: and which will be further manifest in the destruction of antichrist, and in the ruin of all the antichristian states, which will make way for his spiritual reign; and especially this will be seen, at his personal coming, by raising the dead in Christ, causing the heavens and earth to pass away, and making new ones; and binding Satan for a thousand years, that he may give no disturbance to his subjects during that time: the world also is established, that it cannot be moved; the world to come, of which Christ is the Father; that which is not put into subjection to angels, Is 9:6, the Gospel dispensation, the church state in it; which, though it has been unsettled, the church has been tossed about with tempests, and has been moved from place to place, and obliged to fly into the wilderness; yet, in the latter day, it will be established on the top of the mountains: this is one of the glorious things that are spoken of it, and for the accomplishment of which we should earnestly pray, and give the Lord no rest until it is; after which it shall never be moved again; it shall be a tabernacle that shall never be taken down; there will be no enemies to attack it; all will be vanquished and destroyed; the beast, the false prophet, and the old serpent the devil, Ps 87:3. (a) T. Bab. Roshhashanah, fol. 31. 1. & Tamid, fol. 33. 2. John Wesley 93:1 Clothed - That majesty and strength which he always had, he will shew in the eyes of all people. Moved - He will overrule all the confusions in the world, so that they shall end in the erection of that kingdom of the Messiah, which can never be moved. Robert Jamieson, A. R. Fausset and David Brown 93:1 This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence. (Ps 93:1-5) God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.
92:192:1: Տէր թագաւորեաց վայելչութիւն զգեցաւ, զգեցաւ Տէր զօրութիւն՝ ընդ մէջ իւր ածաւ։ Հաստատեաց զաշխարհ զի մի՛ սասանեսցի[7324]. [7324] Ոսկան.Ընդ մէջ իւր էած։ Ոմանք.Հաստատեաց զաշխարհս։ 1 Տէրը թագաւորեց, վայելչութիւն հագաւ, զօրութիւն հագաւ Տէրն ու գօտեւորուեց, հաստատեց աշխարհը, որ չսասանուի: [93:1] Տէրը կը թագաւորէ։ Մեծափառութիւն հագած է։Տէրը զօրութիւն հագած ու գօտեւորուած է։Աշխարհն ալ հաստատուած է, որպէս զի չսասանի։ Տէր թագաւորեաց` վայելչութիւն զգեցաւ, զգեցաւ Տէր զօրութիւն` ընդ մէջ իւր ածաւ: 92:1: Տէր թագաւորեաց վայելչութիւն զգեցաւ, զգեցաւ Տէր զօրութիւն՝ ընդ մէջ իւր ածաւ։ Հաստատեաց զաշխարհ զի մի՛ սասանեսցի[7324]. [7324] Ոսկան.Ընդ մէջ իւր էած։ Ոմանք.Հաստատեաց զաշխարհս։ 1 Տէրը թագաւորեց, վայելչութիւն հագաւ, զօրութիւն հագաւ Տէրն ու գօտեւորուեց, հաստատեց աշխարհը, որ չսասանուի: [93:1] Տէրը կը թագաւորէ։ Մեծափառութիւն հագած է։Տէրը զօրութիւն հագած ու գօտեւորուած է։Աշխարհն ալ հաստատուած է, որպէս զի չսասանի։ zohrab-1805▾ eastern-1994▾ western am▾	92:192:1 Господь царствует; Он облечен величием, облечен Господь могуществом [и] препоясан: потому вселенная тверда, не подвигнется. 92:2 ἕτοιμος ετοιμος ready; prepared ὁ ο the θρόνος θρονος throne σου σου of you; your ἀπὸ απο from; away τότε τοτε at that ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever σὺ συ you εἶ ειμι be 92:2 לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning חַסְֽדֶּ֑ךָ ḥasˈdˈeḵā חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֽוּנָתְךָ֗ ʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness בַּ ba בְּ in † הַ the לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night 92:2. firmum solium tuum ex tunc ab aeterno tu esThy throne is established of old: thou art from everlasting. 2. Thy throne is established of old: thou art from everlasting. The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved: 92:1 Господь царствует; Он облечен величием, облечен Господь могуществом [и] препоясан: потому вселенная тверда, не подвигнется. 92:2 ἕτοιμος ετοιμος ready; prepared ὁ ο the θρόνος θρονος throne σου σου of you; your ἀπὸ απο from; away τότε τοτε at that ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever σὺ συ you εἶ ειμι be 92:2 לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning חַסְֽדֶּ֑ךָ ḥasˈdˈeḵā חֶסֶד loyalty וֶ֝ ˈwe וְ and אֱמֽוּנָתְךָ֗ ʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness בַּ ba בְּ in † הַ the לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night 92:2. firmum solium tuum ex tunc ab aeterno tu es Thy throne is established of old: thou art from everlasting. 2. Thy throne is established of old: thou art from everlasting. 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 1 The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. 2 Thy throne is established of old: thou art from everlasting. 3 The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. 4 The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. 5 Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever. Next to the being of God there is nothing that we are more concerned to believe and consider than God's dominion, that Jehovah is God, and that this God reigns (v. 1), not only that he is King of right, and is the owner and proprietor of all persons and things, but that he is King in fact, and does direct and dispose of all the creatures and all their actions according to the counsel of his own will. This is celebrated here, and in many other psalms: The Lord reigns. It is the song of the gospel church, of the glorified church (Rev. xix. 6), Hallelujah; the Lord God omnipotent reigns. Here we are told how he reigns. I. The Lord reigns gloriously: He is clothed with majesty. The majesty of earthly princes, compared with God's terrible majesty, is but like the glimmerings of a glow-worm compared with the brightness of the sun when he goes forth in his strength. Are the enemies of God's kingdom great and formidable? Yet let us not fear them, for God's majesty will eclipse theirs. II. He reigns powerfully. He is not only clothed with majesty, as a prince in his court, but he is clothed with strength, as a general in the camp. He has wherewithal to support his greatness and to make it truly formidable. See him not only clad in robes, but clad in armour. Both strength and honour are his clothing. He can do every thing, and with him nothing is impossible. 1. With this power he has girded himself; it is not derived from any other, nor does the executing of it depend upon any other, but he has it of himself and with it does whatsoever he pleases. Let us not fear the power of man, which is borrowed and bounded, but fear him who has power to kill and cast into hell. 2. To this power it is owing that the world stands to this day. The world also is established; it was so at first, by the creating power of God, when he founded it upon the seas; it is so still, by that providence which upholds all things and is a continued creation; it is so established that though he has hanged the earth upon nothing (Job xxvi. 7) yet it cannot be moved; all things continue to this day, according to his ordinance. Note, The preserving of the powers of nature and the course of nature is what the God of nature must have the glory of; and we who have the benefit thereof daily are very careless and ungrateful if we give him not the glory of it. Though God clothes himself with majesty, yet he condescends to take care of this lower world and to settle its affairs; and, if he established the world, much more will he establish his church, that it cannot be moved. III. He reigns eternally (v. 2): Thy throne is established of old. 1. God's right to rule the world is founded in his making it; he that gave being to it, no doubt, may give law to it, and so his title to the government is incontestable: Thy throne is established; it is a title without a flaw in it. And it is ancient: it is established of old, from the beginning of time, before any other rule, principality, or power was erected, as it will continue when all other rule, principality, and power shall be put down, 1 Cor. xv. 24. 2. The whole administration of his government was settled in his eternal counsels before all worlds; for he does all according to the purpose which he purposed in himself; The chariots of Providence came down from between the mountains of brass, from those decrees which are fixed as the everlasting mountains (Zech. vi. 1): Thou art from everlasting, and therefore thy throne is established of old; because God himself was from everlasting, his throne and all the determinations of it were so too; for in an eternal mind there could not but be eternal thoughts. IV. He reigns triumphantly, v. 3, 4. We have here, 1. A threatening storm supposed: The floods have lifted up, O Lord! (to God himself the remonstrance is made) the floods have lifted up their voice, which speaks terror; nay, they have lifted up their waves, which speaks real danger. It alludes to a tempestuous sea, such as the wicked are compared to, Isa. lvii. 20. The heathen rage (Ps. ii. 1) and think to ruin the church, to overwhelm it like a deluge, to sink it like a ship at sea. The church is said to be tossed with tempests (Isa. liv. 11), and the floods of ungodly men make the saints afraid, Ps. xviii. 4. We may apply it to the tumults that are sometimes in our own bosoms, through prevailing passions and frights, which put the soul into disorder, and are ready to overthrow its graces and comforts; but, if the Lord reign there, even the winds and seas shall obey him. 2. An immovable anchor cast in this storm (v. 4): The Lord himself is mightier. Let this keep our minds fixed, (1.) That God is on high, above them, which denotes his safety (they cannot reach him, Ps. xxix. 10) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exod. xviii. 11. (2.) That he is mightier, does more wondrous things than the noise of many waters; they cannot disturb his rest or rule; they cannot defeat his designs and purposes. Observe, The power of the church's enemies is but as the noise of many waters; there is more of sound than substance in it. Pharaoh king of Egypt is but a noise, Jer. xlvi. 17. The church's friends are commonly more frightened than hurt. God is mightier than this noise; he is mighty to preserve his people's interests from being ruined by these many waters and his people's spirits from being terrified by the noise of them. He can, when he pleases, command peace to the church (Ps. lxv. 7), peace in the soul, Isa. xxvi. 3. Note, The unlimited sovereignty and irresistible power of the great Jehovah are very encouraging to the people of God, in reference to all the noises and hurries they meet with in this world, Ps. xlvi. 1, 2. V. He reigns in truth and holiness, v. 5. 1. All his promises are inviolably faithful: Thy testimonies are very sure. As God is able to protect his church, so he is true to the promises he has made of its safety and victory. His word is passed, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah would certainly have its accomplishment in due time. Those testimonies upon which the faith and hope of the Old-Testament saints were built were very sure, and would not fail them. 2. All his people ought to be conscientiously pure: Holiness becomes thy house, O Lord! for ever. God's church is his house; it is a holy house, cleansed from sin, consecrated by God, and employed in his service. The holiness of it is its beauty (nothing better becomes the saints than conformity to God's image and an entire devotedness to his honour), and it is its strength and safety; it is the holiness of God's house that secures it against the many waters and their noise. Where there is purity there shall be peace. Fashions change, and that which is becoming at one time is not so at another; but holiness always becomes God's house and family, and those who belong to it; it is perpetually decent; and nothing so ill becomes the worshippers of the holy God as unholiness. Adam Clarke: Commentary on the Bible - 1831 93:2: Thy throne is established of old - There never was a time in which God did not reign, in which he was not a supreme and absolute Monarch; for he is from everlasting. There never was a time in which he was not; there never can be a period in which he shall cease to exist. Albert Barnes: Notes on the Bible - 1834 93:2: Thy throne is established of old - Whatever might occur, the throne of God was firm. That could not be moved. It had been set up from all eternity. It had stood through all the convulsions and changes which had occurred in the universe; and it would stand firm foRev_er. Whatever might change, that was immovable; and as long as that is unchanged we have a ground of security and hope. Should "that" be moved, all would be gone. The margin here is, as in Hebrew, "from then:" but it means "of old;" from the most ancient times; that is, from the period indicated by the next clause, "from everlasting." Thou art from everlasting - From all eternity; thou hast always existed; thou art ever the same Psa 90:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 93:2: Thy: Psa 45:6, Psa 145:13; Pro 8:22, Pro 8:23; Dan 4:34; Mic 5:2 of old: Heb. from then thou: Psa 90:2, Psa 102:24-27; Heb 1:10-12, Heb 13:8; Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8 Geneva 1599 93:2 Thy (b) throne [is] established of old: thou [art] from everlasting. (b) In which you sit and govern the world. John Gill 93:2 Thy throne is established of old,.... Or "prepared from eternity" (b); Christ was set up and anointed as King from everlasting; he had a kingdom appointed and prepared for him so early; and his throne, which is prepared in the heavens, is an established one; it is for ever and ever; his kingdom is an everlasting kingdom; of his government, and the increase of it, there is no end: thou art from everlasting; as a divine Person, as God, and the Son of God; or he could not have been anointed unto or invested with the kingly office so early; nor have had a glory with his Father before the world began: his eternal existence, as God, accounts for the establishment of his throne of old, without which it could not be. (b) "paratum", Pagninus, Montanus; "a principio", Targum; "ab antiquo", Syr. "ab aeterno", Gejerus; so Ainsworth. Robert Jamieson, A. R. Fausset and David Brown 93:2 His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Ps 89:9).
92:292:2: պատրաստ է աթոռ քո իսկզբանէ յաւիտեանս դու ես։ 2 Սկզբից է պատրաստուած գահը քո, եւ յաւերժ ես դու: 2 Քու աթոռդ հինէն հաստատ է. Յաւիտենական ես դուն։ Հաստատեաց զաշխարհ զի մի՛ սասանեսցի. պատրաստ է աթոռ քո ի սկզբանէ, յաւիտեանս դու ես: 92:2: պատրաստ է աթոռ քո իսկզբանէ յաւիտեանս դու ես։ 2 Սկզբից է պատրաստուած գահը քո, եւ յաւերժ ես դու: 2 Քու աթոռդ հինէն հաստատ է. Յաւիտենական ես դուն։ zohrab-1805▾ eastern-1994▾ western am▾	92:292:2 Престол Твой утвержден искони: Ты от века. 92:3 ἐπῆραν επαιρω lift up; rear up οἱ ο the ποταμοί ποταμος river κύριε κυριος lord; master ἐπῆραν επαιρω lift up; rear up οἱ ο the ποταμοὶ ποταμος river φωνὰς φωνη voice; sound αὐτῶν αυτος he; him 92:3 עֲֽלֵי־ ʕˈᵃlê- עַל upon עָ֭שֹׂור ˈʕāśôr עָשֹׂור a ten וַ wa וְ and עֲלֵי־ ʕᵃlê- עַל upon נָ֑בֶל nˈāvel נֵבֶל harp עֲלֵ֖י ʕᵃlˌê עַל upon הִגָּיֹ֣ון higgāyˈôn הִגָּיֹון groaning בְּ bᵊ בְּ in כִנֹּֽור׃ ḵinnˈôr כִּנֹּור cither 92:3. levaverunt flumina Domine levaverunt flumina voces suas levaverunt flumina gurgites suosThe floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. 3. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. Thy throne [is] established of old: thou [art] from everlasting: 92:2 Престол Твой утвержден искони: Ты от века. 92:3 ἐπῆραν επαιρω lift up; rear up οἱ ο the ποταμοί ποταμος river κύριε κυριος lord; master ἐπῆραν επαιρω lift up; rear up οἱ ο the ποταμοὶ ποταμος river φωνὰς φωνη voice; sound αὐτῶν αυτος he; him 92:3 עֲֽלֵי־ ʕˈᵃlê- עַל upon עָ֭שֹׂור ˈʕāśôr עָשֹׂור a ten וַ wa וְ and עֲלֵי־ ʕᵃlê- עַל upon נָ֑בֶל nˈāvel נֵבֶל harp עֲלֵ֖י ʕᵃlˌê עַל upon הִגָּיֹ֣ון higgāyˈôn הִגָּיֹון groaning בְּ bᵊ בְּ in כִנֹּֽור׃ ḵinnˈôr כִּנֹּור cither 92:3. levaverunt flumina Domine levaverunt flumina voces suas levaverunt flumina gurgites suos The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. 3. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. Под возвышениями волн речных и волн морей нужно понимать враждебные движения во время царя Иосии и которые могли угрожать многими опасностями и военными столкновениями с ними и Иудее. Иосия сознавал слабость своих военных сил для отражения врага и успешной борьбы с ним, но вера в помощь Господа подкрепляла его и эту веру он хотел привить в лице автора псалма всему народу, когда говорил, что Господь "силен паче шума волн", что при Божественной помощи евреям нечего бояться многочисленных и сильных врагов. Adam Clarke: Commentary on the Bible - 1831 93:3: The floods have lifted up - Multitudes of people have confederated against thy people; and troop succeeds troop as the waves of the sea succeed each other. Albert Barnes: Notes on the Bible - 1834 93:3: The floods have lifted up, O Lord, the floods have lifted up their voice - The word here rendered "floods," means properly rivers, and then it may be applied to any waters. The word voice here refers to the noise of raging waters when they are agitated by the winds, or when they dash on the shore. See the notes at Psa 42:7. The floods lift up their waves - As if they would sweep everything away. The allusion here is to some calamity or danger which might, in its strength and violence, be compared with the wild and raging waves of the ocean. Or if it refers literally to the ocean in a storm, then the psalm may have been the reflections of the author as he stood on the shore of the sea, and saw the waves beat and dash against the shore. To one thus looking upon the billows as they roll in toward the shore, it seems as if they were angry; as if they intended to sweep everything away; as if the rocks of the shore could not resist them. Yet they have their bounds. They spend their strength; they break, and retire as if to recover their force, and then they renew their attack with the same result. But their power is limited. The rocky shore is unmoved. The earth abides. God is over all. His throne is unshaken. No violence of the elements can affect that; and, under his dominion, all is secure. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 93:3: The floods: Psa 18:4, Psa 69:1, Psa 69:2, Psa 69:14-16; Isa 17:12, Isa 17:13; Jer 46:7, Jer 46:8; Jon 2:3; Rev 12:15; Rev 17:15 lifted: Psa 96:11, Psa 98:8; Isa 55:12 the floods lift: Psa 2:1-3, Psa 107:25, Psa 107:26, Psa 124:3-5; Act 4:25-27 Carl Friedrich Keil and Franz Delitzsch 93:3 All the raging of the world, therefore, will not be able to hinder the progress of the kingdom of God and its final breaking through to the glory of victory. The sea with its mighty mass of waters, with the constant unrest of its waves, with its ceaseless pressing against the solid land and foaming against the rocks, is an emblem of the Gentile world alienated from and at enmity with God; and the rivers (floods) are emblems of worldly kingdoms, as the Nile of the Egyptian (Jer 44:7.), the Euphrates of the Assyrian (Is 8:7.), or more exactly, the Tigris, swift as an arrow, of the Assyrian, and the tortuous Euphrates of the Babylonian empire (Is 27:1). These rivers, as the poet says whilst he raises a plaintive but comforted look upwards to Jahve, have lifted up, have lifted up their murmur, the rivers lift up their roaring. The thought is unfolded in a so-called "parallelism with reservation." The perfects affirm what has taken place, the future that which even now as yet is taking place. The ἅπαξ λεγ. דּכי signifies a striking against (collisio), and a noise, a din. One now in Ps 93:4 looks for the thought that Jahve is exalted above this roaring of the waves. מן will therefore be the min of comparison, not of the cause: "by reason of the roar of great waters are the breakers of the sea glorious" (Starck, Geier), - which, to say nothing more, is a tautological sentence. But if מן is comparative, then it is impossible to get on with the accentuation of אדירים, whether it be with Mercha (Ben-Asher) or Dechמ (Ben-Naphtali). For to render: More than the roar of great waters are the breakers of the sea glorious (Mendelssohn), is impracticable, since מים רבים are nothing less than ים (Is 17:12.), and we are prohibited from taking אדירים משׁברי־ים as a parenthesis (Kצster), by the fact that it is just this clause that is exceeded by אדיר במרום ה. Consequently אדירים has to be looked upon as a second attributive to מים brought in afterwards, and משׁבּרי־ים (the waves of the sea breaking upon the rocks, or even only breaking upon one another) as a more minute designation of these great and magnificent waters (אדירים, according to Ex 15:10), (Note: A Talmudic enigmatical utterance of R. Azaria runs: באדירים יבא אדיר ויפרע לאדירים מאדירים, Let the glorious One (Jahve, Ps 93:4, cf. Is 10:34; Is 33:21) come and maintain the right of the glorious ones (Israel, Ps 16:3) against the glorious ones (the Egyptians, Ex 15:10 according to the construction of the Talmud) in the glorious ones (the waves of the sea, Ps 93:4).)), and it should have been accented: מים רבים אדירים משברי ים מקלות. Jahve's celestial majesty towers far above all the noisy majesties here below, whose waves, though lashed never so high, can still never reach His throne. He is King of His people, Lord of His church, which preserves His revelation and worships in His temple. This revelation, by virtue of His unapproachable, all-overpowering kingship, is inviolable; His testimonies, which minister to the establishment of His kingdom and promise its future manifestation in glory, are λόγοι πιστοί καὶ ἀληθινοί, Rev_ 19:9; Rev_ 22:6. And holiness becometh His temple (נאוה־קדשׁ, 3rd praet. Pilel, or according to the better attested reading of Heidenheim and Baer, נאוה; (Note: The Masora on Ps 147 reckons four נאוה, one ונאוה, and one נאוה eno d, and therefore our נאוה is one of the יז מלין דמפקין אלף וכל חד לית מפיק (cf. Frensdorf's Ochla we-Ochla, p. 123), i.e., one of the seventeen words whose Aleph is audible, whilst it is otherwise always quiescent; e.g., כּמוצאת, otherwise מוצאת.) therefore the feminine of the adjective with a more loosened syllable next to the tone, like יחשׁב־לּי in Ps 40:18), that is to say, it is inviolable (sacrosanct), and when it is profaned, shall ever be vindicated again in its holiness. This clause, formulated after the manner of a prayer, is at the same time a petition that Jahve in all time to come would be pleased to thoroughly secure the place where His honour dwells here below against profanation. Geneva 1599 93:3 (c) The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. (c) God's power appears in ruling the furious waters. John Gill 93:3 The floods have lifted up, O Lord, the floods have lifted up their voice,.... The Targum adds, "in a song,'' taking the words in a good sense; and so some of the ancients, as Jerome particularly, understood them of the apostles and their ministrations; who lifted up their voice like a trumpet, which went into all the world, and unto the ends of the earth; and who came with the fulness of the gifts and graces of the Spirit; and were attended with a force and power which bore down all before them: but rather by "the floods" are meant the enemies of Christ, his kingdom, and interest; and by their "lifting up their voice", the opposition made by them thereunto; see Is 8:7, this was fulfilled in the Jews and Gentiles, who raged, like foaming waves of the sea, against Christ, and lifted up their voices to have him crucified; in the Roman emperors, and in the ten persecutions under them; in those floods of errors and heresies, which the dragon has cast out of his mouth to devour the church of Christ, against which the Spirit of the Lord has lifted up a standard in all ages; in the antichristian kingdoms, compared to many waters, on which the whore of Rome is said to sit, Rev_ 17:1 and especially in antichrist himself, who has opened his mouth in blasphemy against God, his tabernacle, and they that dwell therein; and will be further fulfilled in the last persecution and slaying of the witnesses, and in the Gog and Magog army, which shall encompass the beloved city and camp of the saints. Kimchi interprets it of Gog and Magog, and of the kings that shall be gathered together to fight against Jerusalem: the floods lift up their waves; with great strength, making a great noise, and threatening with ruin and destruction, as before. John Wesley 93:3 Floods - The enemies of thy kingdom.
92:392:3: Ամբարձան գետք ՚ի Տէր, եւ համբարձին գետք զձայնս իւրեանց. յարիցեն գետք ՚ի գնացս իւրեանց[7325]։ [7325] Այլք.Ամբարձան գետք Տէր, եւ։ 3 Բարձրացան գետերը, Տէ՛ր, գետերը բարձրացրին ձայնն իրենց. գետերը պիտի յորդեն իրենց հունից դուրս: 3 Ո՛վ Տէր, գետերը բարձրացուցին, Գետերը բարձրացուցին իրենց ձայնը. Գետերը կը բարձրացնեն իրենց շառաչիւնը։ Ամբարձան գետք, Տէր, եւ ամբարձին գետք զձայնս իւրեանց. յարիցեն գետք ի գնացս իւրեանց: 92:3: Ամբարձան գետք ՚ի Տէր, եւ համբարձին գետք զձայնս իւրեանց. յարիցեն գետք ՚ի գնացս իւրեանց[7325]։ [7325] Այլք.Ամբարձան գետք Տէր, եւ։ 3 Բարձրացան գետերը, Տէ՛ր, գետերը բարձրացրին ձայնն իրենց. գետերը պիտի յորդեն իրենց հունից դուրս: 3 Ո՛վ Տէր, գետերը բարձրացուցին, Գետերը բարձրացուցին իրենց ձայնը. Գետերը կը բարձրացնեն իրենց շառաչիւնը։ zohrab-1805▾ eastern-1994▾ western am▾	92:392:3 Возвышают реки, Господи, возвышают реки голос свой, возвышают реки волны свои. 92:4 ἀπὸ απο from; away φωνῶν φωνη voice; sound ὑδάτων υδωρ water πολλῶν πολυς much; many θαυμαστοὶ θαυμαστος wonderful οἱ ο the μετεωρισμοὶ μετεωρισμος the θαλάσσης θαλασσα sea θαυμαστὸς θαυμαστος wonderful ἐν εν in ὑψηλοῖς υψηλος high; lofty ὁ ο the κύριος κυριος lord; master 92:4 כִּ֤י kˈî כִּי that שִׂמַּחְתַּ֣נִי śimmaḥtˈanî שׂמח rejoice יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in פָעֳלֶ֑ךָ foʕᵒlˈeḵā פֹּעַל doing בְּֽ bᵊˈ בְּ in מַעֲשֵׂ֖י maʕᵃśˌê מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand אֲרַנֵּֽן׃ ʔᵃrannˈēn רנן cry of joy 92:4. a vocibus aquarum multarum grandes fluctus maris grandis in excelso DominusThe LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. 4. Above the voices of many waters, the mighty breakers of the sea, the LORD on high is mighty. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves: 92:3 Возвышают реки, Господи, возвышают реки голос свой, возвышают реки волны свои. 92:4 ἀπὸ απο from; away φωνῶν φωνη voice; sound ὑδάτων υδωρ water πολλῶν πολυς much; many θαυμαστοὶ θαυμαστος wonderful οἱ ο the μετεωρισμοὶ μετεωρισμος the θαλάσσης θαλασσα sea θαυμαστὸς θαυμαστος wonderful ἐν εν in ὑψηλοῖς υψηλος high; lofty ὁ ο the κύριος κυριος lord; master 92:4 כִּ֤י kˈî כִּי that שִׂמַּחְתַּ֣נִי śimmaḥtˈanî שׂמח rejoice יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in פָעֳלֶ֑ךָ foʕᵒlˈeḵā פֹּעַל doing בְּֽ bᵊˈ בְּ in מַעֲשֵׂ֖י maʕᵃśˌê מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand אֲרַנֵּֽן׃ ʔᵃrannˈēn רנן cry of joy 92:4. a vocibus aquarum multarum grandes fluctus maris grandis in excelso Dominus The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea. 4. Above the voices of many waters, the mighty breakers of the sea, the LORD on high is mighty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 93:4: The Lord - is mightier than the noise of many waters - Greater in strength than all the peoples and nations that can rise up against him. Mighty waves of the sea - Even the most powerful empires can prevail nothing against him; therefore those who trust in him have nothing to fear. Albert Barnes: Notes on the Bible - 1834 93:4: The Lord on high is mightier than the noise of many waters - That is, he is more powerful than those waters; he is able to control them. See Psa 65:7, note; Job 38:11, note. The original here is more rapid in the course of the thought; more emphatic and forcible: "More than the voice of waters - many - mighty - the breakers of the sea - in the high place is Jehovah." He is over all those billows and breakers; more mighty than they all. They can proceed no further than he permits; they will be stayed when and where he commands. We can conceive of few things which more illustrate the power and the majesty of God than the fact that he thus presides over, and controls, the waves of the ocean. Yea, than the mighty waves of the sea - The original word here corresponds precisely with our word "breakers" - the mighty waves that "break" on the beach. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 93:4: mightier: Psa 65:7, Psa 89:6, Psa 89:9, Psa 114:3-5; Job 38:11; Jer 5:22; Mar 4:37-39 John Gill 93:4 The Lord on high is mightier than the noise of many waters,.... Christ is the most High; he is God over all, higher than the highest; he is, as King, higher than the kings of the earth; he is in the highest heavens, and higher than they; he is highly exalted, as Mediator, at the right hand of God: he is the mighty God, and mighty Saviour; yea, he is Almighty, and therefore mightier than all his enemies, and the noise they make, and the force they use; he is stronger than the strong man armed; than Satan, and all his principalities and powers; than all the persecuting princes and potentates of this world; than antichrist, and all the antichristian states: yea, than "the mighty waves of the sea"; the same are intended as before (c). (c) Vide Homer. Iliad. 21. v. 190, 91. where the same is said of Jove, almost in the same words, and repeated as here.
92:492:4: ՚Ի ձայնէ ջուրց բազմաց, սքանչելի եղեն զբօսա՛նք ծովու։ Սքանչելի ես դու Տէր ՚ի բարձունս, 4 Առատ ջրի ձայնից ծովի ալիքներն սքանչելի դարձան. սքանչելի ես դու բարձունքներում, Տէ՛ր: 4 Շատ ջուրերու ձայնէն ու ծովու զօրաւոր ալիքներէն Աւելի զօրաւոր է Տէրը բարձրութեան մէջ։ ^[596]Ի ձայնէ ջուրց բազմաց, սքանչելի եղեն զբօսանք ծովու. սքանչելի ես դու, Տէր, ի բարձունս: 92:4: ՚Ի ձայնէ ջուրց բազմաց, սքանչելի եղեն զբօսա՛նք ծովու։ Սքանչելի ես դու Տէր ՚ի բարձունս, 4 Առատ ջրի ձայնից ծովի ալիքներն սքանչելի դարձան. սքանչելի ես դու բարձունքներում, Տէ՛ր: 4 Շատ ջուրերու ձայնէն ու ծովու զօրաւոր ալիքներէն Աւելի զօրաւոր է Տէրը բարձրութեան մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	92:492:4 Но паче шума вод многих, сильных волн морских, силен в вышних Господь. 92:5 τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your ἐπιστώθησαν πιστοω make faithful σφόδρα σφοδρα vehemently; tremendously τῷ ο the οἴκῳ οικος home; household σου σου of you; your πρέπει πρεπω proper ἁγίασμα αγιασμα lord; master εἰς εις into; for μακρότητα μακροτης day 92:5 מַה־ mah- מָה what גָּדְל֣וּ gāḏᵊlˈû גדל be strong מַעֲשֶׂ֣יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מְ֝אֹ֗ד ˈmʔˈōḏ מְאֹד might עָמְק֥וּ ʕāmᵊqˌû עמק be deep מַחְשְׁבֹתֶֽיךָ׃ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought 92:5. testimonia tua fidelia facta sunt nimis domum tuam decet sanctitas Domine in longitudine dierumThy testimonies are very sure: holiness becometh thine house, O LORD, for ever. 5. Thy testimonies are very sure: holiness becometh thine house, O LORD, for evermore. The LORD on high [is] mightier than the noise of many waters, [yea, than] the mighty waves of the sea: 92:4 Но паче шума вод многих, сильных волн морских, силен в вышних Господь. 92:5 τὰ ο the μαρτύριά μαρτυριον evidence; testimony σου σου of you; your ἐπιστώθησαν πιστοω make faithful σφόδρα σφοδρα vehemently; tremendously τῷ ο the οἴκῳ οικος home; household σου σου of you; your πρέπει πρεπω proper ἁγίασμα αγιασμα lord; master εἰς εις into; for μακρότητα μακροτης day 92:5 מַה־ mah- מָה what גָּדְל֣וּ gāḏᵊlˈû גדל be strong מַעֲשֶׂ֣יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מְ֝אֹ֗ד ˈmʔˈōḏ מְאֹד might עָמְק֥וּ ʕāmᵊqˌû עמק be deep מַחְשְׁבֹתֶֽיךָ׃ maḥšᵊvōṯˈeʸḵā מַחֲשָׁבָה thought 92:5. testimonia tua fidelia facta sunt nimis domum tuam decet sanctitas Domine in longitudine dierum Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever. 5. Thy testimonies are very sure: holiness becometh thine house, O LORD, for evermore. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Если евреи будут верны завету с Богом, то враги не в состоянии причинить зло как самому народу, так и святому храму. Это потому, что Господь верный своим обетованиям, данным евреям, обладает, как всемогущий, и силой всегда их исполнить; силы же врагов - ничто пред Ним. Adam Clarke: Commentary on the Bible - 1831 93:5: Thy testimonies are very sure - Thou wilt as surely fulfill thy word as thou wilt keep possession of thy throne. Holiness becometh thine house - Thy nature is holy, all thy works are holy, and thy word is holy; therefore, thy house - thy Church should be holy. The building itself should be sanctified - should be so consecrated to thy worship alone, that it shall never be employed in any other service. The ministers of this Church should be holy, the members holy, the ordinances holy; its faith, its discipline, and its practice holy. And this at all times, and in all circumstances; for holiness becometh thine house-for ever," לארך ימים le-orech yamim, for length of days. During the whole lapse of time; till the sun and moon shall be no more. The old Psalter says the house of God is man's saule; and of this house holiness is נאוה naavah, "the ornament;" it produces that meek and quiet spirit which is in the sight of God of great price. No decoration of person nor simplicity of dress can supply the place of this heavenly clothing. Albert Barnes: Notes on the Bible - 1834 93:5: Thy testimonies are very sure - All that thou hast borne witness to; all that thou hast affirmed or declared to be true. This would embrace "all that" God has spoken, whether his law, his promises, his commands, his prophecies, or his statements of what has occurred and of what will occur. See the notes at Psa 19:7. Holiness becometh thine house, O Lord - The psalm seems to have been intended to be used in the sanctuary, as a part of public worship, and the word "holiness" here would seem to mean a proper respect for God; confidence in him; a state of mind free from all doubt, and from all that is impure. Perhaps there may be here, also, the idea that in all the convulsions of the world; in all that threatens to overthrow truth and righteousness; in all the attacks which are made on the divine government; in all the efforts of the defenders of error, and in the midst of abounding iniquity, the church should maintain a firm adherence to the principles of "holiness," to that which is right and true. There should be one place - the church - where there would be no wavering in regard to truth and holiness; one place, where the truth would be defended whatever commotions might be abroad. The main idea, therefore, in the psalm is, that, in view of the fact that God reigns, and that nothing can frustrate his plans, or disturb his throne, we should approach him with Rev_erence, with humble trust, with sincere and pure hearts. In a larger sense, also, in the largest sense conceivable - it is true that "holiness," purity, freedom from evil thoughts, from a wanton eye and a wanton imagination, from unholy plans and purposes, should pRev_ail in the house of God, and should be regarded as indispensable to proper worship. As heaven is pure, and as there shall enter there nothing "that defileth, neither whatsoever worketh abomination or maketh a lie" Rev 21:27, so in the place where we seek to prepare for that holy world - the sanctuary of God - nothing should be allowed to enter that is impure and polluting; nothing that tends to corrupt or defile the soul. It may be added, that attendance in a place of public worship is calculated to make the heart pure, and to banish unholy thoughts and purposes from the soul. A man who feels that he is in the presence of a holy God, will not be likely to welcome into his soul polluted images and unholy desires. FoRev_er - Margin, as in Hebrew, "to length of days." The idea is, that it is always appropriate. See the notes at Psa 23:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 93:5: Thy: Psa 19:7, Psa 19:8, Psa 119:111, Psa 119:129, Psa 119:138, Psa 119:144; Isa 8:20; Mat 24:35; Heb 6:17, Heb 6:18; Jo1 5:9-13 holiness: Psa 5:4-7, Psa 99:5, Psa 99:9; Lev 10:3, Lev 19:2; Isa 52:11; Zac 14:20, Zac 14:21; Joh 4:24; Co1 3:16, Co1 3:17; Heb 12:14; Rev 21:27 for ever: Heb. to length of days Geneva 1599 93:5 Thy (d) testimonies are very sure: holiness becometh thine house, O LORD, for ever. (d) Besides God's power and wisdom in creating and governing his great mercy also appears in that he has given his people his word and covenant. John Gill 93:5 Thy testimonies are very sure,.... Meaning not the works of God, of nature, and providence, which testify of his power and Godhead, and other perfections of it; rather the word of God, the Scriptures of truth, the law and Gospel; the one being a testimony of his will to be done by men, the other a testimony of his good will to men; which are sure and true, and to be believed; though it seems best of all to understand them of the promises of God, which testify what he will do, or shall be done hereafter, and which are all yea and amen in Christ; and especially those that respect his kingdom and interest, the glory, stability, and eternity of it, things which are the principal subjects of this psalm; all which promises are sure and certain, true and faithful, firm, and to be believed; see Gen 19:9, holiness becometh thine house, O Lord, for ever; or "unto length of days" (d): holiness is a dress or clothing; though it is not the robe of a justifying righteousness, yet it is an inner garment, which makes the saints all glorious within; it is a very beautiful and becoming dress; it is called "the beauty of holiness", and it is always becoming; it becomes the church and people of God, all that are of the household of God, both now and for evermore; it will never be out of use; it will be more and more in use, both in the spiritual reign of Christ, and in the New Jerusalem church state, and in heaven to all eternity; see Zech 14:20. (d) "in longitudinem dierum", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. John Wesley 93:5 Testimonies - Thy promises, which no less than the precepts are God's testimonies, or the witnesses, or declarations of his will to mankind. He seems here to speak of those precious promises concerning the erection of his kingdom in the world by the Messiah. Holiness - It becometh thy people to be holy in all their approach to thee. Robert Jamieson, A. R. Fausset and David Brown 93:5 While His power inspires dread, His revealed will should secure our confidence (compare Ps 19:7; Ps 25:10), and thus fear and love combined, producing all holy emotions, should distinguish the worship we offer in His house, both earthly and heavenly.
92:592:5: վկայութեանց քոց մեք յո՛յժ հաւատացաք։ Տա՛ն քում վայելէ սրբութիւն Տէր, ընդ երկայն աւուրս[7326]։ Տունք. զ̃։[7326] Ոմանք.՚Ի տան քում վայե՛՛։ 5 Մենք անչափ հաւատացինք քո վկայութիւններին. սրբութիւնը վայել է քո տանը, Տէ՛ր, երկար օրեր: 5 Քու վկայութիւններդ շատ վստահելի են։Ո՛վ Տէր, սրբութիւնը քու տանդ կը վայլէ յաւիտեան։ Վկայութեանց քոց մեք յոյժ հաւատացաք. տան քում վայելէ սրբութիւն, Տէր, ընդ երկայն աւուրս: 92:5: վկայութեանց քոց մեք յո՛յժ հաւատացաք։ Տա՛ն քում վայելէ սրբութիւն Տէր, ընդ երկայն աւուրս[7326]։ Տունք. զ̃։ [7326] Ոմանք.՚Ի տան քում վայե՛՛։ 5 Մենք անչափ հաւատացինք քո վկայութիւններին. սրբութիւնը վայել է քո տանը, Տէ՛ր, երկար օրեր: 5 Քու վկայութիւններդ շատ վստահելի են։Ո՛վ Տէր, սրբութիւնը քու տանդ կը վայլէ յաւիտեան։ zohrab-1805▾ eastern-1994▾ western am▾	92:592:5 Откровения Твои несомненно верны. Дому Твоему, Господи, принадлежит святость на долгие дни. 92:6 אִֽישׁ־ ʔˈîš- אִישׁ man בַּ֭עַר ˈbaʕar בַּעַר stupid לֹ֣א lˈō לֹא not יֵדָ֑ע yēḏˈāʕ ידע know וּ֝ ˈû וְ and כְסִ֗יל ḵᵊsˈîl כְּסִיל insolent לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand אֶת־ ʔeṯ- אֵת [object marker] זֹֽאת׃ zˈōṯ זֹאת this Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever: 92:5 Откровения Твои несомненно верны. Дому Твоему, Господи, принадлежит святость на долгие дни. 92:6 אִֽישׁ־ ʔˈîš- אִישׁ man בַּ֭עַר ˈbaʕar בַּעַר stupid לֹ֣א lˈō לֹא not יֵדָ֑ע yēḏˈāʕ ידע know וּ֝ ˈû וְ and כְסִ֗יל ḵᵊsˈîl כְּסִיל insolent לֹא־ lō- לֹא not יָבִ֥ין yāvˌîn בין understand אֶת־ ʔeṯ- אֵת [object marker] זֹֽאת׃ zˈōṯ זֹאת this ru▾ bhs-gloss▾

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