Սաղմոս / Psalms - 96 |

Text:
< PreviousՍաղմոս - 96 Psalms - 96Next >


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
96: псалом представляет большое сходство с Пс 94: и 95: как в содержании, так и в тоне изложения, полном восторженной хвалы Богу. Сходство его с содержанием кн. пророка Исаии, указывает на его зависимость от первой и определяет время происхождения псалма не ранее написания пророком последней части его. Так как здесь не говорится о разрушении Иерусалима и храма, то написан он до времени наступления плена вавилонского. Псалом полон торжественного ликования, подъема религиозного чувства, что говорит за соответствующие радостные факты из религиозной жизни в народе. Таким временем было царствование Иосии, восстановившего истинное богослужение, и надписание "об устроении земли" можно понимать как устроение религиозное, а не политическое.

Господь - царь всего мира. Да радуются все народы. Окрест Его - мрак; правда - основание Его престола (1-2). Он уничтожит всех своих врагов, пред Ним трепещет вся земля (3-5). Небеса возвещают Его правду, видимую всеми народами (5-7). Народ еврейский радуется величию Господа над всеми богами (8-9). Все должны любить Бога, так как Он источник всякого блага (10-12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (ver. 1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power, ver. 2-7. II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them, ver. 8-12. In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that "kiss the son."
Adam Clarke: Commentary on the Bible - 1831
The reign of Jehovah, its nature and blessedness, Psa 97:1, Psa 97:2. He is fearful to the wicked, Psa 97:3-6. Idolaters shall be destroyed, Psa 97:7. The blessedness of the righteous, Psa 97:8-12.
This Psalm has no title either in the Hebrew or Chaldee; and in fourteen of Kennicott's and De Rossi's MSS. it is written as a part of the preceding. In the Vulgate it is thus entitled, Psalmus David, quando terra ejus restituta est. "A Psalm of David when his land was restored;" the meaning of which I suppose to be, after he had obtained possession of the kingdom of Israel and Judah, and became king over all the tribes; or perhaps, after he had gained possession of all those countries which were originally granted to the Israelites in the Divine promise. See Ch1 18:1, Ch1 18:2. The Septuagint is nearly to the same purpose, ὁτι ἡ γη αυτου καθισταται, "when his land was established:" so the Ethiopic and Arabic. The Syriac has, "A Psalm of David, in which he predicts the advent of Christ, (i.e., in the flesh), and through it his last appearing, (i.e., to judgment.") The author of the Epistle to the Hebrews Ch1 1:6, quotes a part of the seventh verse of this Psalm, and applies it to Christ. Who the author was is uncertain: it is much in the spirit of David's finest compositions; and yet many learned men suppose it was written to celebrate the Lord's power and goodness in the restoration of the Jews from the Babylonish captivity.
Albert Barnes: Notes on the Bible - 1834
97:0: The author of this psalm is unknown, and the occasion on which it was composed cannot be ascertained. Its structure is similar to that of the two preceding psalms, and it may have been written by the same author, and at the same time; but it is of so general a nature that it may be employed at all times, and in all lands. From the contents, it would seem not improbable that it may have been composed in view of some victory over the enemies of the Hebrew people, and especially over idolaters; but when this occurred, if the psalm had such an origin, it is impossile now to determine. Venema supposes that it had reference to the times of the Maccabees, but of that there is no proof. Many of the expressions in the psalm are taken from the older portions of the Scriptures; and it has been remarked (Hengstenberg) that none are taken from the writings after the return from the Babylonian captivity. From this it has been inferred that it must have been composed before the exile. Still, this inference is not certain, for a writer after the return from Babylon may have made his references solely to the more ancient writings of his country.
The author of the Septuagint version regarded this as a psalm of David, when the land was restored to peace. The title in that version is, Τῷ Δαυὶδ, ὅτ ̓ ἡ γῆ αὐτοῦ καθίσταται Tō Dauid, hot' hē gē autou kathistatai; "by David, when his land was restored," (or, was at peace). The same title occurs in the Latin Vulgate. Luther entities it, "Of Christ and his kingdom." The general subject of the psalm is the sovereignty or the supremacy of God, and the manifestation of that sovereignty or supremacy in vindicating his people, and in bringing to pass events which gave them ground of confidence and rejoicing in him.
Perhaps the most that can be said now on the origin and design of the psalm is, that these "six" psalms Ps. 95-100 seem to have been composed with reference to the same occasion, and may been designed to be used together. They are similar in their contents and structure; and they refer to the same thing - the sovereignty or the supremacy of God. Dr. Horsley regards these psalms as "one entire prophetic poem." "Each psalm," says he, "has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's kingdom. Psa 95:1-11 asserts Yahweh's Godhead power over all nature, and exhorts people to serve him. In Psa 96:1-13, all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In Psa 97:1-12, Yahweh reigns over all the world, the idols are deserted, and the Just One is glorified. In Psa 98:1-9, Yahweh hath done wonders, and performed deliverance for himself; he hath remembered his mercy toward the house of Israel; he comes to judge the whole world ... In Psa 99:1-9, Yahweh, seated between the cherubim in Zion (the visible church), reigns over all the world, to be praised for the justice of his government. ... In Psa 100:1-5, all the world is called upon to praise Yahweh the Creator, whose mercy and truth are everlasting." There may be something fanciful in this position, but the views thus expressed the general course of thought in this group of psalms.
In this psalm Psa 97:1-12 the particular point, then, is, that Yahweh is supreme over all the world; that the idols are proved to be nought; and that the righteous are vindicated.
The psalm embraces the following points:
I. A description of the majesty and glory of God as a sovereign, Psa 97:1-6. Clouds and darkness are around him; fire goes before him; the lightnings play, and the earth trembles; the hills melt, and are dissolved; the heavens in their splendor declare his righteousness.
II. In view of this, all idol images and gods are confounded, and are shown to be nothing; and the friends of the true God have occasion for joy, Psa 97:7-9.
III. The prosperity and happiness of the righteous under the reign of God, Psa 97:10-12. God will deliver them; light is sown for them in darkness; gladness is their portion, and they are called on to rejoice and give thanks at the remembrance of his holiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 97:1, The majesty of God's kingdom; Psa 97:7, The church rejoices at God's judgments upon idolaters; Psa 97:10, An exhortation to godliness and gladness.
Carl Friedrich Keil and Franz Delitzsch

The Breaking Through of the Kingdom of God, the Judge and Saviour
This Psalm, too, has the coming of Jahve, who enters upon His kingdom through judgment, as its theme, and the watchword "Jahve is King" as its key-note. The lxx inscribes it: τῷ Δαυίδ ὅτε ἡ γῆ αὐτοῦ καθίσταται (καθίστατο); Jerome: quando terra ejus restituta est. The τῷ Δαυίδ is worthless; the time of restoration, from which it takes its rise, is the post-exilic, for it is composed, as mosaic-work, out of the earlier original passages of Davidic and Asaphic Psalms and of the prophets, more especially of Isaiah, and is entirely an expression of the religious consciousness which resulted from the Exile.
John Gill
INTRODUCTION TO PSALM 97
This psalm is ascribed to David by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. It is of the same argument, and upon the same subject, as the preceding, the coming and kingdom of Christ; and that it respects his first coming into the world, when angels were called upon to worship him, appears from Ps 97:7 compared with Heb 1:6 though it is expressed in such language as seems to agree with his second coming; and, perhaps, both are included, with various things between the one and the other; or it respects the kingdom of Christ, from his first to his second coming; to which agrees the inscription of the Syriac version, which is
"a Psalm of David, in which he prophesies concerning the coming of the Messiah, and again he intimates in it his last appearance.''.
96:096:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի երկիրն հաստատեցաւ. ՂԶ։
0 Սաղմոս Դաւթի, այն ժամանակ, երբ երկիրը հաստատուեց

Սաղմոս Դաւթի. ի ժամանակի զի երկիրն հաստատեցաւ:

96:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի երկիրն հաստատեցաւ. ՂԶ։
0 Սաղմոս Դաւթի, այն ժամանակ, երբ երկիրը հաստատուեց
zohrab-1805▾ eastern-1994▾ western am▾
96:096:0 [Псалом Давида, когда устроялась земля его.]
96:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὅτε οτε when ἡ ο the γῆ γη earth; land αὐτοῦ αυτος he; him καθίσταται καθιστημι establish; appoint ὁ ο the κύριος κυριος lord; master ἐβασίλευσεν βασιλευω reign ἀγαλλιάσθω αγαλλιαω jump for joy ἡ ο the γῆ γη earth; land εὐφρανθήτωσαν ευφραινω celebrate; cheer νῆσοι νησος island πολλαί πολυς much; many
96:1 שִׁ֣ירוּ šˈîrû שׁיר sing לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH שִׁ֣יר šˈîr שִׁיר song חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new שִׁ֥ירוּ šˌîrû שׁיר sing לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
96:1. Dominus regnavit exultabit terra laetabuntur insulae multaeFor the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: let many islands be glad.
1. The LORD reigneth; let the earth rejoice; let the multitude of isles be glad.
KJV Chapter [97] missing verse:

96:0 [Псалом Давида, когда устроялась земля его.]
96:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ὅτε οτε when
ο the
γῆ γη earth; land
αὐτοῦ αυτος he; him
καθίσταται καθιστημι establish; appoint
ο the
κύριος κυριος lord; master
ἐβασίλευσεν βασιλευω reign
ἀγαλλιάσθω αγαλλιαω jump for joy
ο the
γῆ γη earth; land
εὐφρανθήτωσαν ευφραινω celebrate; cheer
νῆσοι νησος island
πολλαί πολυς much; many
96:1
שִׁ֣ירוּ šˈîrû שׁיר sing
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
שִׁ֣יר šˈîr שִׁיר song
חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new
שִׁ֥ירוּ šˌîrû שׁיר sing
לַ֝ ˈla לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
96:1. Dominus regnavit exultabit terra laetabuntur insulae multae
For the same David, when his land was restored again to him. The Lord hath reigned, let the earth rejoice: let many islands be glad.
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. Господь есть царь над всеми богами и всем миром. Этому должны радоваться не только евреи, но и "острова", все языческие народы, часто обозначаемые этим образом.
Adam Clarke: Commentary on the Bible - 1831
97:1: The Lord reigneth - Here is a simple proposition, which is a self-evident axiom, and requires no proof: Jehovah is infinite and eternal; is possessed of unlimited power and unerring wisdom; as he is the Maker, so he must be the Governor, of all things. His authority is absolute, and his government therefore universal. In all places, on all occasions, and in all times, Jehovah reigns.
But this supreme King is not only called hwhy Yehovah, which signifies his infinite and eternal being, unlimited power, and unerring wisdom; and, as Creator, his universal government; but he is also ynd) Adonai, the Director and Judge. He directs human actions by his word, Spirit, and Providence. Hence are his laws and revelation in general; for the governed should know their governor, and should be acquainted with his laws, and the reasons on which obedience is founded. As Adonai or Director, he shows them the difference between good and evil; and their duty to their God, their neighbors, and themselves: and he finally becomes the Judge of their actions. But as his law is holy, and his commandment holy, just, and good, and man is in a fallen, sinful state; hence he reveals himself as; אלהים Elohim, God, entering into a gracious covenant with mankind, to enlighten his darkness, and help his infirmities; that he may see what is just, and be able to do it. But as this will not cancel the sins already committed, hence the necessity of a Savior, an atonement; and hence the incarnation, passion, death, and resurrection of our Lord Jesus. This is the provision made by the great God for the more effectual administration of his kingdom upon earth. Jehovah, Adonai, Elohim reigneth; et his animadversis, and these points considered, it is no wonder that the psalmist should add,
Let the earth rejoice; let the multitude of isles be glad - The earth, the terraqueous globe; especially, here, the vast continents, over every part of which God's dominion extends. But it is not confined to them; it takes in the islands of the sea; all the multitude of those islands, even to the smallest inhabited rock; which are as much the objects of his care, the number of their inhabitants considered, as the vastest continents on which are founded the mightiest empires. All this government springs from his holiness, righteousness, and benignity; and is exercised in what we call providence, from pro, for, before, and video, to see, which word is well defined and applied by Cicero: Providentia est, per quam futurism aliquid videtur, antequam factum sit. "Providence is that by which any thing future is seen before it takes place." De Invent. c. 53. And, in reference to a Divine providence, he took up the general opinion, viz., Esse deos, et eorum providentia mundum administrari. De Divinat. c. 51, ad finem. "There are gods; and by their providence the affairs of the world are administered."
This providence is not only general, taking in the earth and its inhabitants, en masse; giving and establishing laws by which all things shall be governed; but it is also particular; it takes in the multitudes of the isles, as well as the vast continents; the different species as well as the genera; the individual, as well as the family. As every whole is composed of its parts, without the smallest of which it could not be a whole; so all generals are composed of particulars. And by the particular providence of God, the general providence is formed; he takes care of each individual; and, consequently, he takes care of the whole. Therefore, on the particular providence of God, the general providence is built; and the general providence could not exist without the particular, any more than a whole could subsist independently of its parts. It is by this particular providence that God governs the multitude of the isles, notices the fall of a sparrow, bottles; the tears of the mourner, and numbers the hairs of his followers. Now, as God is an infinitely wise and good Being, and governs the world in wisdom and goodness, the earth may well rejoice and the multitude of the isles be glad.
Albert Barnes: Notes on the Bible - 1834
97:1: The Lord reigneth - See the notes at Psa 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan.
Let the earth rejoice - The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God - as order, beauty, productiveness are diffused everywhere over it - as it has received so many proofs of the divine beneficence toward it, it has occasion for universal joy.
Let the multitude of isles be glad thereof - Margin, "Many, or great isles." The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents - the extended countries where nations dwell - have occasion for joy, but the beautiful islands - the spots of earth which have risen from the deep, and which are covered with fruits and flowers - these, too, have occasion to rejoice: to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them in the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Yahweh reigns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:1: am 3000, bc 1004
Lord: Psa 93:1, Psa 96:10, Psa 96:11, Psa 99:1; Oba 1:21; Mat 3:3, Mat 6:10, Mat 6:13; Mar 11:10; Col 1:13; Rev 11:17
the earth: Psa 2:11, Psa 98:4-6; Isa 49:13; Luk 2:10, Luk 2:11
let the multitude of isles: Heb. let the many, or great isles, Gen 10:5; Isa 11:11, Isa 24:14-16, Isa 41:5, Isa 42:4, Isa 42:10-12, Isa 49:1, Isa 51:5, Isa 60:9; Isa 66:19; Zep 2:11
Carl Friedrich Keil and Franz Delitzsch
97:1
We have here nothing but echoes of the older literature: Ps 97:1, cf. Is 42:10-12; Is 51:5; Ps 97:2, cf. Ps 18:10, Ps 18:12; Ps 97:2 = Ps 89:15; Ps 97:3, cf. Ps 50:3; Ps 18:9; Ps 97:3, cf. Is 42:25. Beginning with the visible coming of the kingdom of God in the present, with מלך ה the poet takes his stand upon the standpoint of the kingdom which is come. With it also comes rich material for universal joy. תּגל is indicative, as in Ps 96:11 and frequently. רבּים are all, for all of them are in fact many (cf. Is 52:15). The description of the theophany, for which the way is preparing in Ps 97:2, also reminds one of Hab. 3. God's enshrouding Himself in darkness bears witness to His judicial earnestness. Because He comes as Judge, the basis of His royal throne and of His judgment-seat is also called to mind. His harbinger is fire, which consumes His adversaries on every side, as that which broke forth out of the pillar of cloud once consumed the Egyptians.
Geneva 1599
97:1 The (a) LORD reigneth; let the earth rejoice; let the (b) multitude of isles be glad [thereof].
(a) He shows that where God reigns, there is all happiness and spiritual joy.
(b) For the gospel will not only be preached in Judea, but through all isles and countries.
John Gill
97:1 The Lord reigneth,.... He has reigned, now reigns, will and must reign until all enemies are made his footstool; See Gill on Ps 93:1; see Gill on Ps 96:10,
let the earth rejoice: not the land of Judea only, and the inhabitants of it, to whom the King Messiah came; for there were but few among them that received him, and rejoiced at his coming; but the whole earth, the vast continent, as distinguished from the isles after mentioned, and they that dwell upon it; the Gentiles, who had a concern in his coming, in whom they were to be blessed, to whom they were to be gathered, and in whom they should find a glorious rest; and therefore he is called
the desire of all nations: the first preaching of the Gospel was occasion and matter of great joy to them; not only the blessings contained in it of peace, pardon, righteousness, and salvation by Christ; but the effects of it, delivering them from the dominion of Satan, the god of this world; and from superstition, and idolatry, with which they were enslaved; and the bringing them into the glorious liberty of the children of God:
let the multitude of isles be glad thereof; the isles of the sea are many, even many thousands: Columbus, when he first discovered America, sailing by Cuba westward, gave names, as he passed along, to seven hundred islands, leaving three thousand more without names (r): Gejerus reports, from some writers, that an Indian king, in 1553, was converted to the Christian faith, that ruled over eleven thousand islands; and that in Maldivar there are reckoned to be sixteen thousand: well may the text speak of a multitude of them: or, "let the great islands", &c. such as ours of Great Britain and Ireland; these isles are said to wait for Christ and his doctrine, Is 42:4 and therefore must be glad to hear of his coming and kingdom: the Gospel was very early sent to the isles, as to Cyprus, Crete, &c. see Acts 13:4 and to our northern isles likewise, who have great reason to be glad at its coming among us, continuance with us, and the success it has had; and that it is yet in the midst of us for further usefulness; and that Christ reigns, and will reign evermore.
(r) P. Martyr. Decad. 1. l. 3.
John Wesley
97:1 Isles - The Gentile nations, as this word, used Is 42:4, is expounded, Mt 12:21.
Robert Jamieson, A. R. Fausset and David Brown
97:1 The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter. (Ps 97:1-12)
This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (Ex 19:16; Deut 5:22), we know it is based on righteous principles and judgments which are according to truth.
96:196:1: Տէր թագաւորեաց՝ ցնծասցէ՛ երկիր, ուրա՛խ եղիցին կղզիք բազումք[7354]։ [7354] Ոմանք.Զի երկիրն հաստատէր։ Ուր Ոսկան յաւելու. Անվերնագիր ՚ի Հեբրայ՛՛։
1 Տէրը թագաւորեց, թող երկիրը ցնծայ, թող ուրախ լինեն բազում կղզիները:
[97:1] Տէրը կը թագաւորէ, երկիր թո՛ղ ցնծայ. Շատ կղզիներ թո՛ղ ուրախանան։
Տէր թագաւորեաց, ցնծասցէ երկիր, ուրախ եղիցին կղզիք բազումք:

96:1: Տէր թագաւորեաց՝ ցնծասցէ՛ երկիր, ուրա՛խ եղիցին կղզիք բազումք[7354]։
[7354] Ոմանք.Զի երկիրն հաստատէր։ Ուր Ոսկան յաւելու. Անվերնագիր ՚ի Հեբրայ՛՛։
1 Տէրը թագաւորեց, թող երկիրը ցնծայ, թող ուրախ լինեն բազում կղզիները:
[97:1] Տէրը կը թագաւորէ, երկիր թո՛ղ ցնծայ. Շատ կղզիներ թո՛ղ ուրախանան։
zohrab-1805▾ eastern-1994▾ western am▾
96:196:1 Господь царствует: да радуется земля; да веселятся многочисленные острова.
96:2 νεφέλη νεφελη cloud καὶ και and; even γνόφος γνοφος gloom κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even κρίμα κριμα judgment κατόρθωσις κατορθωσις.1 the θρόνου θρονος throne αὐτοῦ αυτος he; him
96:2 שִׁ֣ירוּ šˈîrû שׁיר sing לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH בָּרֲכ֣וּ bārᵃḵˈû ברך bless שְׁמֹ֑ו šᵊmˈô שֵׁם name בַּשְּׂר֥וּ baśśᵊrˌû בשׂר announce מִ mi מִן from יֹּֽום־ yyˈôm- יֹום day לְ֝ ˈl לְ to יֹ֗ום yˈôm יֹום day יְשׁוּעָתֹֽו׃ yᵊšûʕāṯˈô יְשׁוּעָה salvation
96:2. nubes et caligo in circuitu eius iustitia et iudicium firmamentum solii eiusClouds and darkness are round about him: justice and judgment are the establishment of his throne.
2. Clouds and darkness are round about him: righteousness and judgment are the foundation of his throne.
The LORD reigneth; let the earth rejoice; let the multitude of isles be glad:

96:1 Господь царствует: да радуется земля; да веселятся многочисленные острова.
96:2
νεφέλη νεφελη cloud
καὶ και and; even
γνόφος γνοφος gloom
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
κρίμα κριμα judgment
κατόρθωσις κατορθωσις.1 the
θρόνου θρονος throne
αὐτοῦ αυτος he; him
96:2
שִׁ֣ירוּ šˈîrû שׁיר sing
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
בָּרֲכ֣וּ bārᵃḵˈû ברך bless
שְׁמֹ֑ו šᵊmˈô שֵׁם name
בַּשְּׂר֥וּ baśśᵊrˌû בשׂר announce
מִ mi מִן from
יֹּֽום־ yyˈôm- יֹום day
לְ֝ ˈl לְ to
יֹ֗ום yˈôm יֹום day
יְשׁוּעָתֹֽו׃ yᵊšûʕāṯˈô יְשׁוּעָה salvation
96:2. nubes et caligo in circuitu eius iustitia et iudicium firmamentum solii eius
Clouds and darkness are round about him: justice and judgment are the establishment of his throne.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ 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
2-7. Описание необыкновенного величия Господа. "Облако и мрак окрест Его". Он живет в облаках и тучах, обыкновенных образах явления Бога древнему человеку, указывающих на непостижимость Его существа; "правда и суд основание престола Его" - правосудие и определение - основание Его власти ("престола"), т. е., в основании Его господствования лежит должное каждому мздовоздаяние, которое строго определено и не может быть отменяемо. - "Пред Ним идет огонь" - огонь обладает свойством все уничтожать, вместе с тем он является и символом очищения, т. е. Господь уничтожит всех своих врагов, но только тех, которые того заслуживают, уничтожит все нечистое, противное Ему. Одним из проявлений такой силы и суда Бога над противниками своими является молния и гроза, от которой содрогалась земля. Горы таяли от Него, вероятно, разумеются сильные потоки дождя с горы, сносившие с собою много каменьев. - "Все народы видят славу Его" - явление грозы, как выражение Божественного Правосудия ("небеса возвещают правду Его") было известно всем людям. Эти явления наглядно показывали всемогущество Бога и Его достоинство; пред Ним ничтожны идолы, почему писатель и приглашает все народы признать и исповедывать только Единого Бога Иегову. К воздаянию поклонения Единому Богу писатель приглашает вместе с людьми и богов. Под богами разумеются цари и князья народов. У 7:0-ти приглашаются к поклонению Ангелы. Так как ангелы, как существа бесплотные, непрестанно и невидимо всегда служат Богу и покланяются Ему, то под поклонением, о котором говорит псалмопевец, нужно разуметь поклонение видимое, пред всем миром, а это будет только при Страшном Суде. Отсюда данное место псалма в понимании его писателя расширяет свой смысл, получая пророческий характер: могущество Бога над миром, проявляемое в грозах, заключает прообраз общего суда Бога над всем миром и всеми Его противниками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The LORD reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. 3 A fire goeth before him, and burneth up his enemies round about. 4 His lightnings enlightened the world: the earth saw, and trembled. 5 The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth. 6 The heavens declare his righteousness, and all the people see his glory. 7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
What was to be said among the heathen in the foregoing psalm (v. 10) is here said again (v. 1) and is made the subject of this psalm, and of psalm xcix. The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the head of the church and head over all things to the church. The kingdom of Christ is so constituted that,
I. It may be matter of joy to all; and it will be so if it be not their own fault. Let the earth rejoice, for hereby it is established (Ps. xcvi. 10); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms: Let the multitude of isles, the many or great isles, be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called the isles of the Gentiles, Gen. x. 5. There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government. 1. In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed clouds and darkness are round about him; his dispensations are altogether unaccountable; his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is the habitation of his throne. His commandments are, and will be, all righteous. Righteousness and judgment are the basis of his throne (so Dr. Hammond); for therefore his throne is for ever and ever, because his sceptre is a right sceptre, Ps. xlv. 6. The throne is established in righteousness. Even the heavens declare his righteousness (v. 6); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the heavens declare? Ps. l. 6. 2. In the extent of it in the upper and lower world. (1.) All the men on earth are under his government; either he is served by them or he serves himself by them. All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught we know, in all languages, Acts ii. 5, 11. Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Rom. x. 18. (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words (v. 7), Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge (Heb. i. 6), Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven, and is on the right hand of God, which intimates that all power is given him both in heaven and earth, angels, authorities, and powers, being made subject unto him, 1 Pet. iii. 22. This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers.
II. Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, v. 3-5, 7. Observe,
1. When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the joy of the whole earth, yet, as he has his subjects, so he has his enemies (v. 3), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not enter into the kingdom of heaven themselves, but do all they can to hinder those that are entering, Matt. xxiii. 13. This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called hills (v. 5), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, 1 Cor. ii. 8; Ps. ii. 2.
2. The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and forbidding them to speak to the Gentiles, filled up their sin, and brought wrath upon them to the uttermost, 1 Thess. ii. 15, 16. That wrath is here compared, (1.) To consuming fire, which goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have set the briers and thorns before him in battle, Isa. xxvii. 4. This fire of divine wrath will not only burn the rubbish upon the hills, but will even melt the hills themselves like wax, v. 5. When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled at the presence of the Lord. His very presence is enough to shame and sink it, for he is the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has forsaken the earth; but, when he manifests his presence, they melt. (2.) To amazing lightnings (v. 4), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror: The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours (Deut. xxix. 24); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews.
3. Idolaters also would be put to confusion by the setting up of Christ's kingdom (v. 7): Confounded be all those who serve graven images, the Gentile world, who did service to those that by nature are no gods (Gal. iv. 8), who boasted themselves of idols as their protectors and benefactors. Did those that served idols boast of them, and shall the servants of the living God distrust him, or be ashamed of him? Let those be ashamed that serve graven images. (1.) This is a prayer for the conversion of the Gentiles, that those who have been so long serving dumb idols may be convinced of their error, ashamed of their folly, and may, by the power of Christ's gospel, be brought to serve the only living and true God, and may be as much ashamed of their idols as ever they were proud of them. See Isa. ii. 20, 21. (2.) This is a prophecy of the ruin of those that would not be reformed and reclaimed from their idolatry; they shall be confounded by the destruction of Paganism in the Roman empire, which was fulfilled about 300 years after Christ, so much to the terror of idolaters that some think it was the revolution under Constantine that made even the mighty men say to the rocks, Fall on us and hide us, Rev. vi. 15, 16. This prayer and prophecy are still in force against antichristian idolaters, who may here read their doom: Confounded be all those that worship graven images, v. 7. See Jer. xlviii. 13.
Adam Clarke: Commentary on the Bible - 1831
97:2: Clouds and darkness are round about him - It is granted that this is a subject which cannot be comprehended. And why? Because God is infinite; he acts from his own counsels, which are infinite; in reference to ends which are also infinite: therefore, the reasons of his government cannot be comprehended by the feeble, limited powers of man. There must be clouds and darkness - an impenetrable obscurity, round about him; and we can no more comprehend him in what is called aeternitas a parte ante - the eternity that passed before time commenced, than we can in the aeternitas a parte post - the eternity that is to come, when time shall be no more. Yet such a Being cannot but see all things clearly, and do all things well; therefore the psalmist properly asserts: -
Righteousness and judgment are the habitation of his throne - Righteousness, צדק tsedek, the principle that acts according to justice and equity; that gives to all their due, and ever holds in all things an even balance. And judgment, משפט mishpat, the principle that discerns, orders, directs, and determines every thing according to truth and justice: these form the habitation of his throne; that is, his government and management of the world are according to these; and though we cannot see the springs, the secret counsels, and the times, which this omniscient and almighty
Father must ever have in his own power, yet we may rest assured that all his administration is wise, just, holy, good, and kind. For, although his counsels be inscrutable, and the dispensations of his providence be sometimes apparently unequal, yet righteousness and judgment are the habitation of his throne.
In this most sublime description,the psalmist, by the figure termed prosopopoeia, or personification, gives vitality and thought to all the subjects he employs; here, the very throne of God is animated; righteousness and judgment are two intellectual beings who support it. The fire, the lightnings, the earth, the heavens themselves, are all intellectual beings, which either accompany, go before him, or proclaim his majesty.
Albert Barnes: Notes on the Bible - 1834
97:2: Clouds and darkness are round about him - This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exo 19:16-19. God is often thus represented as encompassed with clouds. Psa 104:3; Dan 7:13; Mat 24:30; Rev 1:7. See the notes at Psa 18:7-15. The word rendered "clouds" is the common word to denote a cloud; the word translated "darkness" means properly "thick clouds, cloudy darkness, gloom." It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is suited to fill the mind with solemn awe, or with emotions of sublimity.
Righteousness and judgment - He is a righteous God; he is a God who will execute just judgment. Though he is encompassed with clouds, yet he is a just God; and this is suited to impress the mind with profound Rev_erence. That he will do right we may be assured, even when he covers himself with clouds; the fact that he will thus do right is suited to calm the minds of those who love and obey him, and at the same time to fill the minds of the wicked with alarm.
Are the habitation of his throne - Margin, "establishment." The Hebrew word means "place;" the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Psa 89:14; Psa 104:5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:2: Clouds: Psa 18:11, Psa 18:12, Psa 77:19; Exo 20:21, Exo 24:16-18; Deu 4:11, Deu 4:12; Kg1 8:10-12; Nah 1:3; Rom 11:33
righteousness: Psa 45:6, Psa 45:7, Psa 89:14, Psa 99:4; Gen 18:25; Heb 1:8, Heb 1:9
habitation: or, establishment, Pro 16:12
Geneva 1599
97:2 (c) Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.
(c) He is thus described to keep his enemies in fear, who commonly contemn God's power.
John Gill
97:2 Clouds and darkness are round about him,.... Either as a garment; so Apollinarius paraphrases it,
"near is the King clothed with a cloud and tempest;''
and it is usual with the Heathens to represent their deities as surrounded or clothed with a cloud (s): here the allusion is to the tabernacle and temple, when reared up and dedicated, Ex 40:34 3Kings 8:10 and to other appearances of God, or Christ, in a cloud, Ex 19:9, it may denote the obscurity of his divine nature at his first coming; he appearing in the form of a servant, and in the likeness of sinful flesh, so that few discerned his glory as the glory of the only begotten of the Father; as also the darkness and blindness of the Jews concerning him, who could not perceive him to be the Messiah; notwithstanding all the characters of him; clouds and darkness were about him to them; as they were, in a literal sense, when he hung on the cross; the sun withdrew and hid itself, and darkness was upon the face of the earth for three hours; Christ was enveloped in it; and a greater darkness surrounded his soul when his divine Father hid his face from him: dark providences attended the first setting up of his kingdom, and the ministration of his Gospel in the world; the apostles, the first preachers of it, were persecuted by their own countrymen the Jews; the whole Gentile world was against them; the Roman empire, emperors, and governors of provinces, opposed them; wherever there was an open door, there were many adversaries, so that things looked very unpromising: nevertheless these clouds were dissipated, and the difficulties got over; though this has sometimes been the case since, and will be again, ere the kingdom of Christ is in all its glory; he now sits enthroned in heaven, surrounded with clouds and darkness, and unseen to us; whose being and perfections are inscrutable to us, his providences unsearchable, and his ways past finding out; and when he comes a second time, it will be at midnight, and in the clouds of heaven:
righteousness and judgment are the habitation of his throne; the seat, basis, and support of it; he sits on a throne doing right, and by it his throne is established; See Gill on Ps 89:14.
(s) "Et Venus aethereos inter dea candida nimbos", Virgil. Aeneid. 8. "Venus circumdata nimbo", ib. Aeneid. 12. "Nube candentes humeros amictus augur Apollo", Horat. Carmin. l. 1. Ode 2. so Homer. Il. 5. v. 186.
John Wesley
97:2 Darkness - A dark cloud doth encompass him.
96:296:2: Ամպ եւ մէգ շուրջ է զնովաւ, յիրաւունս եւ յարդարութիւն ուղղեա՛լ է աթոռ նորա[7355]։ [7355] Ոմանք.Շուրջ են զնովաւ։
2 Ամպ եւ մէգ է շուրջը նրա, իրաւունքով ու արդարութեամբ է հաստատուած աթոռը նրա:
2 Անոր շուրջը ամպ ու մառախուղ կայ, Արդարութիւնը ու իրաւունքը անոր աթոռին հիմերն են։
Ամպ եւ մէգ շուրջ են զնովաւ, յիրաւունս եւ յարդարութիւն ուղղեալ է աթոռ նորա:

96:2: Ամպ եւ մէգ շուրջ է զնովաւ, յիրաւունս եւ յարդարութիւն ուղղեա՛լ է աթոռ նորա[7355]։
[7355] Ոմանք.Շուրջ են զնովաւ։
2 Ամպ եւ մէգ է շուրջը նրա, իրաւունքով ու արդարութեամբ է հաստատուած աթոռը նրա:
2 Անոր շուրջը ամպ ու մառախուղ կայ, Արդարութիւնը ու իրաւունքը անոր աթոռին հիմերն են։
zohrab-1805▾ eastern-1994▾ western am▾
96:296:2 Облако и мрак окрест Его; правда и суд основание престола Его.
96:3 πῦρ πυρ fire ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him προπορεύσεται προπορευομαι travel forth; travel before καὶ και and; even φλογιεῖ φλογιζω set ablaze κύκλῳ κυκλω circling; in a circle τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him
96:3 סַפְּר֣וּ sappᵊrˈû ספר count בַ va בְּ in † הַ the גֹּויִ֣ם ggôyˈim גֹּוי people כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָֽ֝ ˈhˈā הַ the עַמִּ֗ים ʕammˈîm עַם people נִפְלְאֹותָֽיו׃ niflᵊʔôṯˈāʸw פלא be miraculous
96:3. ignis ante faciem eius ibit et exuret per circuitum hostes eiusA fire shall go before him, and shall burn his enemies round about.
3. A fire goeth before him, and burneth up his adversaries round about.
Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne:

96:2 Облако и мрак окрест Его; правда и суд основание престола Его.
96:3
πῦρ πυρ fire
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
προπορεύσεται προπορευομαι travel forth; travel before
καὶ και and; even
φλογιεῖ φλογιζω set ablaze
κύκλῳ κυκλω circling; in a circle
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
96:3
סַפְּר֣וּ sappᵊrˈû ספר count
בַ va בְּ in
הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
כְּבֹודֹ֑ו kᵊvôḏˈô כָּבֹוד weight
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָֽ֝ ˈhˈā הַ the
עַמִּ֗ים ʕammˈîm עַם people
נִפְלְאֹותָֽיו׃ niflᵊʔôṯˈāʸw פלא be miraculous
96:3. ignis ante faciem eius ibit et exuret per circuitum hostes eius
A fire shall go before him, and shall burn his enemies round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:3: A fire goeth before him - Literally, this and the following verse may refer to the electric fluid, or to manifestations of the Divine displeasure, in which, by means of ethereal fire, God consumed his enemies. But fire is generally represented as an accompaniment of the appearances of the Supreme Being. He appeared on Mount Sinai in the midst of fire, thunder, and lightninys, Exo 19:16-18. Daniel, Dan 7:9, Dan 7:10, represents the Sovereign Judge as being on a throne which was a fiery flame, and the wheels of his chariot like burning fire; and a fiery streamer issuing from it, and coming forth from before him. St. Paul tells us (Th2 1:8) that the Lord Jesus shall be revealed from heaven with his mighty angels, in faming fire; and St. Peter, (Pe2 3:7, Pe2 3:10, Pe2 3:11), that when the Lord shall come to judgment the heavens and the earth shall be destroyed by fire. the heavens shall pass away with a great noise, the elements melt with fervent heat, and the earth and its works be burnt up. Here then, will appear: -
"Our God in grandeur, and our world on fire."
Burneth up his enemies round about - The fire is his pioneer which destroys all the hinderances in his way, and makes him a plain passage.
Albert Barnes: Notes on the Bible - 1834
97:3: A fire goeth before him - See Psa 18:13, note; Psa 50:3, note.
And burneth up his enemies round about - Is especially directed against his foes. That is, he manifests himself as a just God, inflicting vengeance on his enemies. He comes to reign, and in his reign all his foes will be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:3: Psa 18:8, Psa 21:8, Psa 21:9, Psa 50:3; Deu 4:11, Deu 4:36, Deu 5:4, Deu 5:23, Deu 5:24, Deu 32:22; Dan 7:10; Nah 1:5, Nah 1:6; Hab 3:5; Mal 4:1; Th2 1:8; Heb 12:29; Pe2 3:10-12; Rev 11:5, Rev 20:15
John Gill
97:3 A fire goeth before him, Not the fiery law, which went forth from his right hand on Mount Sinai; but rather his Gospel, which, as it enlightens, warms, comforts, and refreshes his people, searches, torments, and destroys his enemies, and is the savour of death unto death to them; see Jer 23:29. Some apply this to the gifts of the Spirit on the day of Pentecost, signified by cloven tongues of fire; but then no such effect followed as mentioned in the next clause: it seems best to interpret it of his wrath, which, like fire, was poured out to the uttermost on the Jews, for their disbelief and rejection of him; they would not have him to reign over them; they despised his Gospel, and slew his servants; wherefore he sent the Roman armies to them, who destroyed those murderers, and burnt their city, Mt 22:7, this will be also verified in the second coming of Christ, who will descend in flaming fire, and the earth will be burnt up, and all that is therein, Th2 1:7, some Jewish writers interpret this of the war of Gog and Magog, in Ezekiel, which they suppose still future; as, when it is, fire will be sent and rained upon them, Ezek 38:22, but may be better applied to the Gog and Magog in Rev_ 20:8.
and burneth up his enemies round about; so that none can escape: this was true of the Jewish nation, who were burnt up; so that there was not left root nor branch in it, Mal 4:1, and will be true of the wicked, at the general conflagration of the world, upon Christ's second coming; and of the Gog and Magog army, after the resurrection.
Robert Jamieson, A. R. Fausset and David Brown
97:3 The attending illustrations of God's awful justice on enemies (Ps 83:14) are seen in the disclosures of His almighty power on the elements of nature (compare Ps 46:2; Ps 77:17; Hab 3:6, &c.).
96:396:3: Հուր առաջի նորա գնասցէ, այրեսցէ շուրջ զթշնամիս նորա։
3 Նրա առջեւից հուր պիտի ընթանայ, այրելով իր շուրջն եղող թշնամիներին:
3 Անոր առջեւէն կրակ կ’երթայ Ու անոր շուրջի թշնամիները կ’այրէ։
Հուր առաջի նորա գնասցէ, եւ այրեսցէ շուրջ զթշնամիս նորա:

96:3: Հուր առաջի նորա գնասցէ, այրեսցէ շուրջ զթշնամիս նորա։
3 Նրա առջեւից հուր պիտի ընթանայ, այրելով իր շուրջն եղող թշնամիներին:
3 Անոր առջեւէն կրակ կ’երթայ Ու անոր շուրջի թշնամիները կ’այրէ։
zohrab-1805▾ eastern-1994▾ western am▾
96:396:3 Пред Ним идет огонь и вокруг попаляет врагов Его.
96:4 ἔφαναν φαινω shine; appear αἱ ο the ἀστραπαὶ αστραπη lightning αὐτοῦ αυτος he; him τῇ ο the οἰκουμένῃ οικουμενη habitat εἶδεν οραω view; see καὶ και and; even ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land
96:4 כִּ֥י kˌî כִּי that גָ֘דֹ֤ול ḡˈāḏˈôl גָּדֹול great יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מְהֻלָּ֣ל mᵊhullˈāl הלל praise מְאֹ֑ד mᵊʔˈōḏ מְאֹד might נֹורָ֥א nôrˌā ירא fear ה֝֗וּא ˈhˈû הוּא he עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
96:4. apparuerunt fulgora eius orbi vidit et contremuit terraHis lightnings have shone forth to the world: the earth saw and trembled.
4. His lightnings lightened the world: the earth saw, and trembled.
A fire goeth before him, and burneth up his enemies round about:

96:3 Пред Ним идет огонь и вокруг попаляет врагов Его.
96:4
ἔφαναν φαινω shine; appear
αἱ ο the
ἀστραπαὶ αστραπη lightning
αὐτοῦ αυτος he; him
τῇ ο the
οἰκουμένῃ οικουμενη habitat
εἶδεν οραω view; see
καὶ και and; even
ἐσαλεύθη σαλευω sway; rock
ο the
γῆ γη earth; land
96:4
כִּ֥י kˌî כִּי that
גָ֘דֹ֤ול ḡˈāḏˈôl גָּדֹול great
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מְהֻלָּ֣ל mᵊhullˈāl הלל praise
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
נֹורָ֥א nôrˌā ירא fear
ה֝֗וּא ˈhˈû הוּא he
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
96:4. apparuerunt fulgora eius orbi vidit et contremuit terra
His lightnings have shone forth to the world: the earth saw and trembled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:4: His lightnings enlightened the world - Though this be no more than a majestic description of the coming of the Lord, to confound his enemies and succor his followers, yet some spiritualize the passage, and say, the lightnings signify the apostles, who enlightened the world by their heavenly doctrine.
The earth saw, and trembled - The earth is represented as a sentient being. It saw the terrible majesty of God; and trembled through terror, fearing it should be destroyed on account of the wickedness of its inhabitants.
Albert Barnes: Notes on the Bible - 1834
97:4: His lightnings enlightened the world ... - See the notes at Psa 77:18. Compare Psa 104:32; Hab 3:6-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:4: His: Psa 77:18, Psa 144:5, Psa 144:6; Exo 19:16-18
the earth: Psa 104:32, Psa 114:7; Job 9:6; Jer 10:10; Mat 27:50, Mat 27:51, Mat 28:2, Mat 28:3; Rev 11:19; Rev 19:11
Carl Friedrich Keil and Franz Delitzsch
97:4
Again we have nothing but echoes of the older literature: Ps 97:4 = Ps 77:19; Ps 97:4, cf. Ps 77:17; Ps 97:5, cf. Mic 1:4; Ps 97:5, cf. Mic 4:13; Ps 97:6 = Ps 50:6; Ps 97:6, cf. Is 35:2; Is 40:5; Is 52:10; Is 66:18. The poet goes on to describe that which is future with historical certainty. That which Ps 77:19 says of the manifestation of God in the earlier times he transfers to the revelation of God in the last time. The earth sees it, and begins to tremble in consequence of it. The reading ותּחל, according to Hitzig (cf. Ew. ֗232, b) traditional, is, however, only an error of pointing that has been propagated; the correct reading is the reading of Heidenheim and Baer, restored according to MSS, ותּחל (cf. 1Kings 31:3), like ותּבן, ותּקם, ותּרם, and ותּשׂם. The figure of the wax is found even in Ps 68:3; and Jahve is also called "Lord of the whole earth" in Zech 4:14; Zech 6:5. The proclamation of the heavens is an expression of joy, Ps 96:11. They proclaim the judicial strictness with which Jahve, in accordance with His promises, carries out His plan of salvation, the realization of which has reached its goal in the fact that all men see the glory of God.
Geneva 1599
97:4 His lightnings enlightened the world: the earth saw, and (d) trembled.
(d) This fear does not bring the wicked to true obedience, but makes them run away from God.
John Gill
97:4 His lightnings enlightened the world,.... Either the doctrines of the Gospel, compared thereunto, because of the swift progress they made, and the large extent of them in the world, in a very little time; by the apostles they were published in all nations, and were the means of enlightening them in the true knowledge of themselves, and of the way of salvation by Christ: hence they are called the "lights of the world", Mt 5:14, as the coming of Christ, in his kingdom and power, by them, is compared to lightning, and so are the arrows of his word, Mt 24:27, or else his judgments on the Jewish nation are meant, which were manifest and clear, and obvious to all the world; see Ps 18:14,
the earth saw, and trembled; the inhabitants of the earth, of the Gentile world, saw the judgments of God upon the Jews, and were astonished at them; see Deut 29:24, it is usual for lightnings and earthquakes to go together; see Rev_ 11:19.
96:496:4: Երեւեցան փայլատակունք նորա տիեզերաց, ետես եւ սասանեցաւ երկիր։
4 Նրա կայծակները երեւացին տիեզերքում, երկիրը տեսաւ դրանք ու սասանուեց:
4 Անոր փայլակները աշխարհը կը լուսաւորեն։Երկիր կը տեսնէ ու կը դողայ։
Երեւեցան փայլատակունք նորա տիեզերաց, ետես եւ սասանեցաւ երկիր:

96:4: Երեւեցան փայլատակունք նորա տիեզերաց, ետես եւ սասանեցաւ երկիր։
4 Նրա կայծակները երեւացին տիեզերքում, երկիրը տեսաւ դրանք ու սասանուեց:
4 Անոր փայլակները աշխարհը կը լուսաւորեն։Երկիր կը տեսնէ ու կը դողայ։
zohrab-1805▾ eastern-1994▾ western am▾
96:496:4 Молнии Его освещают вселенную; земля видит и трепещет.
96:5 τὰ ο the ὄρη ορος mountain; mount ἐτάκησαν τηκω melt ὡσεὶ ωσει as if; about κηρὸς κηρος from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land
96:5 כִּ֤י׀ kˈî כִּי that כָּל־ kol- כֹּל whole אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the עַמִּ֣ים ʕammˈîm עַם people אֱלִילִ֑ים ʔᵉlîlˈîm אֱלִיל god וַֽ֝ ˈwˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens עָשָֽׂה׃ ʕāśˈā עשׂה make
96:5. montes sicut cera tabefacti sunt a facie Domini a facie dominatoris omnis terraeThe mountains melted like wax, at the presence of the Lord: at the presence of the Lord of all the earth.
5. The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth;
His lightnings enlightened the world: the earth saw, and trembled:

96:4 Молнии Его освещают вселенную; земля видит и трепещет.
96:5
τὰ ο the
ὄρη ορος mountain; mount
ἐτάκησαν τηκω melt
ὡσεὶ ωσει as if; about
κηρὸς κηρος from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
96:5
כִּ֤י׀ kˈî כִּי that
כָּל־ kol- כֹּל whole
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
עַמִּ֣ים ʕammˈîm עַם people
אֱלִילִ֑ים ʔᵉlîlˈîm אֱלִיל god
וַֽ֝ ˈwˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
עָשָֽׂה׃ ʕāśˈā עשׂה make
96:5. montes sicut cera tabefacti sunt a facie Domini a facie dominatoris omnis terrae
The mountains melted like wax, at the presence of the Lord: at the presence of the Lord of all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:5: The hills melted like wax - The fire of God seized on and liquefied them, so that they no longer opposed his march; and the mountains before him became a plain.
The Lord of the whole earth - אדון כל הארץ adon col haarets, the Director, Stay, and Support of the whole earth. The universal Governor, whose jurisdiction is not confined to any one place; but who, having created all, governs all that he has made.
Albert Barnes: Notes on the Bible - 1834
97:5: The hills melted like wax at the presence of the Lord - They seemed to flow down as if they were like melted wax: that is, they could not stand before him. The most firm, solid, lofty things were as nothing in his presence. Compare Rev 20:11; Jdg 5:5; Mic 1:4; Nah 1:5. The object here is to describe the sublimity, the greatness, the majesty of God, as if nothing could stand before him; as if everything fled away when he approached. There is perhaps a general allusion to his glory and power as manifested at Sinai.
At the presence of the Lord of the whole earth - The Creator and Ruler of the entire world. The God who thus manifested himself is not a local Deity, or the God of a particular nation or country, but the God of the whole world, before whom all created things are as nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:5: hills: Jdg 5:4, Jdg 5:5; Isa 24:19, Isa 24:20, Isa 64:1, Isa 64:2; Mic 1:3, Mic 1:4; Nah 1:5; Hab 3:6
the Lord of: Psa 47:2, Psa 83:18; Isa 54:5; Mic 4:13; Zac 4:14; Mar 11:3; Co1 1:2
John Gill
97:5 The hills melted like wax at the presence of the Lord,.... Kimchi interprets the "hills" of the kings of the wicked; and it was verified in Herod and his nobles, and the citizens of Jerusalem, who, when they heard of the coming of the Messiah, of the birth of the King of the Jews, were exceedingly moved and troubled; their hearts melted like wax within them, Mt 2:1, so when he appeared, in the power of his Gospel, in the Gentile world, and went forth in the ministration of it, conquering, and to conquer, all fled before him; every mountain and island were moved out of their places; and the kings of the earth, and great men, ran to the rocks to hide them from his face, which they could not bear, Rev_ 6:14, and the like events, and more terrible, will they be, when he comes to destroy antichrist, and especially to judge the world, Rev_ 16:19.
at the presence of the Lord of the whole earth; as Christ is; he is Lord of all, the Prince of the kings of the earth, Acts 10:36, Rev_ 1:5, and as he will show himself to be at the great day; and that is the reason why the proud and lofty, comparable to hills and mountains, shall melt at his presence.
96:596:5: Լերինք որպէս մոմ հալեսցին յերեսաց Տեառն, յերեսաց Տեառն ամենայն երկիր[7356]։ [7356] Ոմանք.Որպէս մոմ հալին։
5 Լեռները մոմի պէս պիտի հալուեն Տիրոջ ներկայութիւնից, ամբողջ երկիրը՝ Տիրոջ ներկայութիւնից:
5 Լեռները մոմի պէս կը հալին Եհովային երեսէն, Բոլոր երկրին Տէրոջը երեսէն։
Լերինք որպէս մոմ հալեսցին յերեսաց Տեառն, յերեսաց Տեառն ամենայն երկիր:

96:5: Լերինք որպէս մոմ հալեսցին յերեսաց Տեառն, յերեսաց Տեառն ամենայն երկիր[7356]։
[7356] Ոմանք.Որպէս մոմ հալին։
5 Լեռները մոմի պէս պիտի հալուեն Տիրոջ ներկայութիւնից, ամբողջ երկիրը՝ Տիրոջ ներկայութիւնից:
5 Լեռները մոմի պէս կը հալին Եհովային երեսէն, Բոլոր երկրին Տէրոջը երեսէն։
zohrab-1805▾ eastern-1994▾ western am▾
96:596:5 Горы, как воск, тают от лица Господа, от лица Господа всей земли.
96:6 ἀνήγγειλαν αναγγελλω announce οἱ ο the οὐρανοὶ ουρανος sky; heaven τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even εἴδοσαν οραω view; see πάντες πας all; every οἱ ο the λαοὶ λαος populace; population τὴν ο the δόξαν δοξα glory αὐτοῦ αυτος he; him
96:6 הֹוד־ hôḏ- הֹוד splendour וְ wᵊ וְ and הָדָ֥ר hāḏˌār הָדָר ornament לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face עֹ֥ז ʕˌōz עֹז power וְ֝ ˈw וְ and תִפְאֶ֗רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour בְּ bᵊ בְּ in מִקְדָּשֹֽׁו׃ miqdāšˈô מִקְדָּשׁ sanctuary
96:6. adnuntiaverunt caeli iustitiam eius et viderunt omnes populi gloriam eiusThe heavens declared his justice: and all people saw his glory.
6. The heavens declare his righteousness, and all the peoples have seen his glory.
The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth:

96:5 Горы, как воск, тают от лица Господа, от лица Господа всей земли.
96:6
ἀνήγγειλαν αναγγελλω announce
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
εἴδοσαν οραω view; see
πάντες πας all; every
οἱ ο the
λαοὶ λαος populace; population
τὴν ο the
δόξαν δοξα glory
αὐτοῦ αυτος he; him
96:6
הֹוד־ hôḏ- הֹוד splendour
וְ wᵊ וְ and
הָדָ֥ר hāḏˌār הָדָר ornament
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
עֹ֥ז ʕˌōz עֹז power
וְ֝ ˈw וְ and
תִפְאֶ֗רֶת ṯifʔˈereṯ תִּפְאֶרֶת splendour
בְּ bᵊ בְּ in
מִקְדָּשֹֽׁו׃ miqdāšˈô מִקְדָּשׁ sanctuary
96:6. adnuntiaverunt caeli iustitiam eius et viderunt omnes populi gloriam eius
The heavens declared his justice: and all people saw his glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:6: The heavens declare his righteousness - They also, in this poetic description, become intelligent beings, and proclaim the majesty and the mercy of the Most High. Metaphorically, they may be said to declare his glory. Their magnitude, number, revolutions, order, influence, and harmony, proclaim the wondrous skill, matchless wisdom, and unlimited power of the Sovereign of the universe. See the notes on Psa 19:1-14 (note).
And all the people see his glory - Whatsoever God has made proclaims his eternal power and Godhead; and who, from a contemplation of the work of his hands, can be ignorant of his being and providence?
Albert Barnes: Notes on the Bible - 1834
97:6: The heavens declare his righteousness - See the notes at Psa 50:6. Compare the notes at Psa 19:1.
And all the people see his glory - As manifested in the heavens, and in the power which he puts forth on the earth. That is, (they have the opportunity of seeing it; it is made manifest in all his works. They see what in fact is a manifestation of his glory, to wit, his great and wondrous works. It is not affirmed that they "appreciate" all this, or that they see this to be a manifestation of his glory - which would not be true - but that they see what is in fact a Rev_elation of his greatness, his wisdom, and his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:6: The heavens: Psa 19:1, Psa 36:5, Psa 36:6, Psa 50:6, Psa 89:2, Psa 89:5; Isa 1:2; Rev 19:2
all the: Psa 67:4, Psa 98:3; Num 14:21; Sa2 22:47; Isa 6:3, Isa 45:6, Isa 60:2, Isa 60:3; Hab 2:14; Mat 6:9
John Gill
97:6 The heavens declare his righteousness,.... His justice in punishing his enemies; the lightning and the thunder in the heavens, the tokens of his wrath, and instruments of it; his wrath itself, which is revealed from heaven, Rom 1:18, or the inhabitants of heaven, as Aben Ezra; the angels of heaven; so the Targum, "the angels on high (or of heaven, as in the king's Bible) declare his righteousness"; see Rev_ 16:5, it is true of the ministers of the Gospel, who are Christ's angels or messengers, men of heavenly gifts and grace, whose work it is to declare the justifying righteousness of Christ, which is revealed in the Gospel from faith to faith, and which is therefore called the word of righteousness, and the ministration of it, Rom 1:17,
and all the people see his glory; the glory of his justice in the destruction of his enemies; the glory of his power and grace in the salvation of his chosen; the glory of God in the face of Christ; the glory of Christ himself, as the only begotten of the Father; the glory of his person, office, grace, and righteousness, in the glass of the Gospel; the glory and honour he is now crowned with in heaven; and all the people, even all the chosen, redeemed, and called people, shall behold his glory to all eternity: it seems chiefly to respect the revelation of his glory, and his people's view of it at his first coming; see Is 60:5.
John Wesley
97:6 Heavens - The angels, yea God himself from heaven.
Robert Jamieson, A. R. Fausset and David Brown
97:6 heavens--or, their inhabitants (Ps 50:6), as opposed to "nations" in the latter clause (compare Is 40:5; Is 66:18).
96:696:6: Պատմեսցեն երկինք զարդարութիւն նորա. տեսին ամենայն ժողովուրդք զփառս նորա։
6 Երկինքը պիտի պատմի արդարութիւնը նրա, բոլոր ժողովուրդները տեսան փառքը նրա:
6 Երկինք կը պատմէ անոր արդարութիւնը Ու բոլոր ժողովուրդները կը տեսնեն անոր փառքը։
Պատմեսցեն երկինք զարդարութիւն նորա, եւ տեսցեն ամենայն ժողովուրդք զփառս նորա:

96:6: Պատմեսցեն երկինք զարդարութիւն նորա. տեսին ամենայն ժողովուրդք զփառս նորա։
6 Երկինքը պիտի պատմի արդարութիւնը նրա, բոլոր ժողովուրդները տեսան փառքը նրա:
6 Երկինք կը պատմէ անոր արդարութիւնը Ու բոլոր ժողովուրդները կը տեսնեն անոր փառքը։
zohrab-1805▾ eastern-1994▾ western am▾
96:696:6 Небеса возвещают правду Его, и все народы видят славу Его.
96:7 αἰσχυνθήτωσαν αισχυνω shame; ashamed πάντες πας all; every οἱ ο the προσκυνοῦντες προσκυνεω worship τοῖς ο the γλυπτοῖς γλυπτος the ἐγκαυχώμενοι εγκαυχαομαι pride oneself on; boast loudly ἐν εν in τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him προσκυνήσατε προσκυνεω worship αὐτῷ αυτος he; him πάντες πας all; every οἱ ο the ἄγγελοι αγγελος messenger αὐτοῦ αυτος he; him
96:7 הָב֣וּ hāvˈû יהב give לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan עַמִּ֑ים ʕammˈîm עַם people הָב֥וּ hāvˌû יהב give לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּבֹ֥וד kāvˌôḏ כָּבֹוד weight וָ wā וְ and עֹֽז׃ ʕˈōz עֹז power
96:7. confundantur universi qui serviunt sculptili qui gloriantur in idolis adorate eum omnes diiLet them be all confounded that adore graven things, and that glory in their idols. Adore him, all you his angels:
7. Ashamed be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.
The heavens declare his righteousness, and all the people see his glory:

96:6 Небеса возвещают правду Его, и все народы видят славу Его.
96:7
αἰσχυνθήτωσαν αισχυνω shame; ashamed
πάντες πας all; every
οἱ ο the
προσκυνοῦντες προσκυνεω worship
τοῖς ο the
γλυπτοῖς γλυπτος the
ἐγκαυχώμενοι εγκαυχαομαι pride oneself on; boast loudly
ἐν εν in
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
προσκυνήσατε προσκυνεω worship
αὐτῷ αυτος he; him
πάντες πας all; every
οἱ ο the
ἄγγελοι αγγελος messenger
αὐτοῦ αυτος he; him
96:7
הָב֣וּ hāvˈû יהב give
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan
עַמִּ֑ים ʕammˈîm עַם people
הָב֥וּ hāvˌû יהב give
לַ֝ ˈla לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
כָּבֹ֥וד kāvˌôḏ כָּבֹוד weight
וָ וְ and
עֹֽז׃ ʕˈōz עֹז power
96:7. confundantur universi qui serviunt sculptili qui gloriantur in idolis adorate eum omnes dii
Let them be all confounded that adore graven things, and that glory in their idols. Adore him, all you his angels:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:7: Confounded be fell they - Rather, They shall be confounded that boast themselves in idols. There is a remarkable play on the letters here, המתהללים hammithhalelim, who move like madmen; referring to the violent gestures practiced in idolatrous rites.
Of idols - באלילים baelilim, in vanities, emptinesses; who "make much ado about nothing," and take a mad and painful pleasure in ridiculous and unprofitable ceremonies of religion.
Worship him - Who? Jesus: so says the apostle, Heb 1:6. Who will dare to dispute his authority?
All ye gods - Οἱ αγγελοι αυτου, his angels: so the Septuagint and the apostle: "Let all the angels of God worship him:" and the words are most certainly applied to the Savior of the world by the author of the Epistle to the Hebrews; see the note there. The Chaldee says: "All nations who worship idols shall adore him."
Albert Barnes: Notes on the Bible - 1834
97:7: Confounded be all they that serve graven images - Hebrew, "Let them be ashamed." The idea is, that they would be disappointed. They would find that these were not real gods; that their trust in them was vain; and that they had evinced great folly in relying on that which could not aid them in the day of necessity. See Job 6:20, note; Psa 22:5, note; Psa 25:2, note. Compare Isa 20:5. What is here affirmed of the worshippers of idols will be found to be true at last of all who put their trust in anything but the true God.
That boast themselves of idols - That worship idols, and glory in them as if they could save; or, that glory in their own idol-gods as if they were more powerful than those of other people. It would not be unnatural that nations which worshipped idols should glory in them, or that one people should boast of their gods as more powerful - more worthy to be trusted - than those which were worshipped in other lands.
Worship him, all ye gods - Hebrew, אלהים 'Elohiym. The Septuagint and the Vulgate render this, "all his angels." The original word אלהים 'Elohiym is that which is commonly applied to the true God (Gen 1:1, et saepe), though it may be applied to angels, or to magistrates. See Psa 82:1, note; Psa 82:6, note. On the general meaning of this passage, and the question respecting its reference to the Messiah, see the notes at Heb 1:6. The reference here, according to the quotation in Heb 1:6, is to the angels. The original word will admit of this interpretation, and the entire structure of the psalm will justify its application to the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:7: Confounded: Exo 20:4; Lev 26:1; Deu 5:8, Deu 27:15; Isa 37:18, Isa 37:19, Isa 41:29, Isa 42:17, Isa 44:9-11; Jer 10:14; Rev 14:8-10
worship: Exo 25:20; Ch2 3:13; Heb 1:6; Pe1 1:12; Rev 5:11-14
Carl Friedrich Keil and Franz Delitzsch
97:7
When the glory of Jahve becomes manifest, everything that is opposed to it will be punished and consumed by its light. Those who serve idols will become conscious of their delusion with shame and terror, Is 42:17; Jer 10:14. The superhuman powers (lxx ἄγγελοι), deified by the heathen, then bow down to Him who alone is Elohim in absolute personality. השׁתּחווּ is not imperative (lxx, Syriac), for as a command this clause would be abrupt and inconsequential, but the perfect of that which actually takes place. The quotation in Heb 1:6 is taken from Deut 32:43, lxx. In Ps 97:8 (after Ps 48:12) the survey of the poet again comes back to his own nation. When Zion hears that Jahve has appeared, and all the world and all the powers bow down to Him, she rejoices; for it is in fact her God whose kingship has come to the acknowledge. And all the daughter-churches of the Jewish land exult together with the mother-church over the salvation which dawns through judgments.
Geneva 1599
97:7 (e) Confounded be all they that serve graven images, that boast themselves of idols: worship him, (f) all [ye] gods.
(e) He signifies that God's judgments are ready to destroy the idolatry.
(f) Let all who are esteemed in the world fall down before him.
John Gill
97:7 Confounded be all they that serve graven images,.... Images of gold, silver, and stone, graven by art and man's device; to serve and worship which must be the grossest ignorance and stupidity, which, when convinced of, must fill with shame and confusion: this may be considered either as a prayer, that the idolatrous Gentiles might be enlightened to see the vanity of their idols, and their worship of them, and turn to the living God; or as a prophecy that it should be; for it may be rendered, "they are" or "shall be confounded", or "ashamed" (t), as the Targum, Jarchi, and Kimchi; which had its accomplishment in the first times of the Gospel; when, being preached in the Gentile world, multitudes forsook their idols and served the true God; and especially at the opening of the sixth seal, when Pagan worship was abolished throughout the Roman empire; and when the kings and great men in it, through shame, confusion, and dread, fled to the rocks and mountains, to hide them from the wrath of the Lamb, Rev_ 6:12, and will have a further accomplishment, when the Papists, the worshippers of the beast, shall be ashamed of their graven images, of the Virgin Mary, and other saints; which will be when the Gospel shall be published throughout the world, Rev_ 14:6,
that boast themselves of idols; as their saviours and deliverers, which yet are nothing, as the word (u) signifies; that praise and extol them, as the givers of good things to them, or the procurers of them for them; that glory in them, and in their worship of them, than which nothing can be a greater instance of folly and madness:
worship him, all ye gods; those that are so called, the graven images and idols before mentioned; let them bow down, and be prostrate before the Lord, as Dagon before the ark; or they that serve other gods, as Kimchi; so the Targum,
"and all the nations that serve idols shall worship before him;''
rather kings and princes, civil magistrates, who are sometimes called gods, are meant, Ps 95:3, and who, in the latter day especially, shall serve and worship the Messiah, Ps 72:10 though it is best of all to interpret it of angels, as this word Elohim is rendered in Ps 8:5, and Aben Ezra says there are some of their interpreters that understand it of angels: the Septuagint, Vulgate Latin, and all the Oriental versions, and so Apollinarius, render it, "worship him, all his angels": Gussetius (w) interprets it, "all that is God's"; all that belong to him, angels and men, and all creatures; particularly angels, the most noble of all: and this sense is confirmed by an inspired writer, who manifestly refers to and quotes this passage, and applies it to the angels worshipping Christ, the first begotten Son of God, when he came into the world, Heb 1:6, with which compare Lk 2:13, from whence it appears not only that Christ is superior to angels, for the proof of which it is produced by the apostle; but that he is truly God, since God only is the object of religions worship; and that, if he is worshipped by angels, he ought to be worshipped by men; and that angels are not the proper objects of worship, since they are worshippers.
(t) "pudefiunt", Cocceius; "erubescent", Gejerus. (u) "in diis nihili"; Tigurine version; so some in Vatablus, Cocceius. (w) Ebr. Comment. p. 386.
John Wesley
97:7 Confounded - Let them be ashamed of their folly. Gods - All you whom the Gentiles have made the objects of their worship.
Robert Jamieson, A. R. Fausset and David Brown
97:7 Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them.
all ye gods--literally, "all ye angels" (Ps 8:5; Ps 138:1; Heb 1:6; Heb 2:7). Paul quotes, not as a prophecy, but as language used in regard to the Lord Jehovah, who in the Old Testament theophania is the second person of the Godhead.
96:796:7: Ամաչեսցեն ամենեքեան որ երկիրպագանեն կռոց, եւ ոյք պարծին ՚ի դրօշեալս իւրեանց։ Երկիրպագցեն նմա ամենայն հրեշտակք նորա[7357], [7357] Ոմանք.Ոյք երկիրպա՛՛... եւ ոյք պարծինն ՚ի։
7 Թող խայտառակուեն բոլոր նրանք, ովքեր երկրպագում են կուռքերին, եւ պարծենում իրենց արձաններով: Նրա բոլոր հրեշտակները պիտի երկրպագեն իրեն,
7 Թո՛ղ ամչնան այն ամէնքը, որոնք կուռքերուն կը ծառայեն, Որոնք ունայնութիւններով կը պարծենան։Ո՛վ բոլոր աստուածներ, անոր երկրպագութիւն ըրէ՛ք։
Ամաչեսցեն ամենեքեան ոյք երկիր պագանեն կռոց, եւ ոյք պարծին ի դրօշեալս իւրեանց. երկիր պագցեն նմա ամենայն [616]հրեշտակք նորա:

96:7: Ամաչեսցեն ամենեքեան որ երկիրպագանեն կռոց, եւ ոյք պարծին ՚ի դրօշեալս իւրեանց։ Երկիրպագցեն նմա ամենայն հրեշտակք նորա[7357],
[7357] Ոմանք.Ոյք երկիրպա՛՛... եւ ոյք պարծինն ՚ի։
7 Թող խայտառակուեն բոլոր նրանք, ովքեր երկրպագում են կուռքերին, եւ պարծենում իրենց արձաններով: Նրա բոլոր հրեշտակները պիտի երկրպագեն իրեն,
7 Թո՛ղ ամչնան այն ամէնքը, որոնք կուռքերուն կը ծառայեն, Որոնք ունայնութիւններով կը պարծենան։Ո՛վ բոլոր աստուածներ, անոր երկրպագութիւն ըրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
96:796:7 Да постыдятся все служащие истуканам, хвалящиеся идолами. Поклонитесь пред Ним, все боги {По переводу 70-ти: все Ангелы Его.}.
96:8 ἤκουσεν ακουω hear καὶ και and; even εὐφράνθη ευφραινω celebrate; cheer Σιων σιων Siōn; Sion καὶ και and; even ἠγαλλιάσαντο αγαλλιαω jump for joy αἱ ο the θυγατέρες θυγατηρ daughter τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea ἕνεκεν ενεκα for the sake of; on account of τῶν ο the κριμάτων κριμα judgment σου σου of you; your κύριε κυριος lord; master
96:8 הָב֣וּ hāvˈû יהב give לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight שְׁמֹ֑ו šᵊmˈô שֵׁם name שְׂאֽוּ־ śᵊʔˈû- נשׂא lift מִ֝נְחָ֗ה ˈminḥˈā מִנְחָה present וּ û וְ and בֹ֥אוּ vˌōʔû בוא come לְ lᵊ לְ to חַצְרֹותָֽיו׃ ḥaṣrôṯˈāʸw חָצֵר court
96:8. audivit et laetata est Sion et exultaverunt filiae Iudae propter iudicia tua DomineSion heard, and was glad. And the daughters of Juda rejoiced, because of thy judgments, O Lord.
8. Zion heard and was glad, and the daughters of Judah rejoiced; because of thy judgments, O LORD.
Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods:

96:7 Да постыдятся все служащие истуканам, хвалящиеся идолами. Поклонитесь пред Ним, все боги {По переводу 70-ти: все Ангелы Его.}.
96:8
ἤκουσεν ακουω hear
καὶ και and; even
εὐφράνθη ευφραινω celebrate; cheer
Σιων σιων Siōn; Sion
καὶ και and; even
ἠγαλλιάσαντο αγαλλιαω jump for joy
αἱ ο the
θυγατέρες θυγατηρ daughter
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
κριμάτων κριμα judgment
σου σου of you; your
κύριε κυριος lord; master
96:8
הָב֣וּ hāvˈû יהב give
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
שְׁמֹ֑ו šᵊmˈô שֵׁם name
שְׂאֽוּ־ śᵊʔˈû- נשׂא lift
מִ֝נְחָ֗ה ˈminḥˈā מִנְחָה present
וּ û וְ and
בֹ֥אוּ vˌōʔû בוא come
לְ lᵊ לְ to
חַצְרֹותָֽיו׃ ḥaṣrôṯˈāʸw חָצֵר court
96:8. audivit et laetata est Sion et exultaverunt filiae Iudae propter iudicia tua Domine
Sion heard, and was glad. And the daughters of Juda rejoiced, because of thy judgments, O Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Такое чудесное проявление Божественной помощи евреям, обнаружившееся в грозных явлениях природы над их врагами язычниками, о чем свидетельствует их история, дарованием им победы, наполняло весь Сион необыкновенной радостью, в которой принимали участие и девушки составлением и исполнением хвалебно-благодарственных песен. (Под Сионом можно разуметь еще Иерусалим, а под дочерями - другие города Палестины, т. е. радость была всеобщая).
Adam Clarke: Commentary on the Bible - 1831
97:8: Zion heard, and was glad - All the land of Israel, long desolated, heard of the judgments which God had shown among the enemies of his people.
And the daughters of Judah - All the villages of the land - Zion as the mother, and all the villages in the country as her daughters, rejoice in the deliverance of God's people.
Albert Barnes: Notes on the Bible - 1834
97:8: Zion heard, and was glad - The good news came to Zion that all the idols of the pagan were confounded or were overcome: that is, that the Lord reigned. There was joy in Zion that the evils and abominations of idolatry were at an end, and that the worship of Yahweh had taken the place of idol-worship. The idea is, that the displacement of idols, or the fact that they had ceased to be worshipped, was a cause of joy to the worshippers of the true God. Whatever tends to remove the worship of idols from the world, and to extend and establish the worship of the living God, is an occasion of gladness.
And the daughters of Judah rejoiced ... - See the notes at Psa 48:11. Woman has special occasion to rejoice in the spread of the true religion. It is that only which has lifted her from a state of deep degradation; which has elevated her to be a companion instead of a slave; which has made her the intelligent wife and mother, rather than the mere inmate of a harem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:8: Zion: Psa 48:11; Isa 51:3, Isa 52:7-10, Isa 62:11; Zep 3:14-17; Zac 9:9; Mat 21:4-9
because: Psa 52:6, Psa 58:10; Rev 18:20, Rev 19:1-7
Geneva 1599
97:8 Zion heard, and was glad; and the (g) daughters of Judah rejoiced because of thy judgments, O LORD.
(g) The Jews will have opportunity to rejoice that the Gentiles are made partakers with them of God's favour.
John Gill
97:8 Zion heard, and was glad,.... Or, the congregation of Zion, as the Targum; the church of Christ, and the members of it, called Zion, in allusion to the mountain of that name, in which the temple stood; a type of the church, Heb 12:22, these heard the Gospel, the good news and glad tidings of good things; they heard that Zion's King reigned, and that his kingdom was enlarged, and interest increased; they heard the heavenly men declare his righteousness, by which they are justified from all things; they heard of the conversion of the Gentiles, and the confusion of idolaters; of the incarnation of Christ, and of his being worshipped by angels; all which filled them with joy and gladness:
and the daughters of Judah rejoiced; particular congregated churches, particular believers and professors of Christ and his Gospel; these rejoiced at the above things, as well as because of what follows:
because of thy judgments, O Lord; either the doctrines of the Gospel, which come from the God of judgment, and are according to his justice and holiness; and are matter of joy and gladness when they are spread in the world, and succeed to the conversion of sinners, the comfort of saints and the glory of Christ; see Ps 19:9, or his judgments upon his enemies, and the enemies of his church and people; which also are an occasion of rejoicing to them, because Christ is thereby glorified in his power, justice, truth, and faithfulness, Rev_ 19:1.
John Wesley
97:8 Zion - Thy people dwelling in Zion or Jerusalem, to whom Christ came. Heard - The fame of thy judgments, and the setting up the kingdom of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
97:8 The exaltation of Zion's king is joy to the righteous and sorrow to the wicked.
daughters of Judah--(Compare Ps 48:11).
96:896:8: զի լուաւ եւ ուրա՛խ եղեւ Սիոն, եւ ցնծասցեն դստերք Յուդայ վասն իրաւանց քոց Տէր։
8 քանզի լսեց եւ ուրախ եղաւ Սիոնը. Յուդայի երկրի դուստրերը պիտի ցնծան քո դատաստանների համար, Տէ՛ր:
8 Սիօն լսեց եւ ուրախացաւ Եւ Յուդային աղջիկները ցնծացին Քու իրաւունքներուդ համար, ո՛վ Տէր։
Լուաւ եւ ուրախ եղեւ Սիոն, եւ ցնծասցեն դստերք Յուդայ վասն իրաւանց քոց, Տէր:

96:8: զի լուաւ եւ ուրա՛խ եղեւ Սիոն, եւ ցնծասցեն դստերք Յուդայ վասն իրաւանց քոց Տէր։
8 քանզի լսեց եւ ուրախ եղաւ Սիոնը. Յուդայի երկրի դուստրերը պիտի ցնծան քո դատաստանների համար, Տէ՛ր:
8 Սիօն լսեց եւ ուրախացաւ Եւ Յուդային աղջիկները ցնծացին Քու իրաւունքներուդ համար, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
96:896:8 Слышит Сион и радуется, и веселятся дщери Иудины ради судов Твоих, Господи,
96:9 ὅτι οτι since; that σὺ συ you εἶ ειμι be κύριος κυριος lord; master ὁ ο the ὕψιστος υψιστος highest; most high ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land σφόδρα σφοδρα vehemently; tremendously ὑπερυψώθης υπερυψοω elevate / lift on high ὑπὲρ υπερ over; for πάντας πας all; every τοὺς ο the θεούς θεος God
96:9 הִשְׁתַּחֲו֣וּ hištaḥᵃwˈû חוה bow down לַ֭ ˈla לְ to יהוָה [yhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in הַדְרַת־ haḏraṯ- הֲדָרָה adornment קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness חִ֥ילוּ ḥˌîlû חיל have labour pain, to cry מִ֝ ˈmi מִן from פָּנָ֗יו ppānˈāʸw פָּנֶה face כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
96:9. tu enim Dominus Excelsus super omnem terram vehementer elevatus es super universos deosFor thou art the most high Lord over all the earth: thou art exalted exceedingly above all gods.
9. For thou, LORD, art most high above all the earth: thou art exalted far above all gods.
Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD:

96:8 Слышит Сион и радуется, и веселятся дщери Иудины ради судов Твоих, Господи,
96:9
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
κύριος κυριος lord; master
ο the
ὕψιστος υψιστος highest; most high
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
σφόδρα σφοδρα vehemently; tremendously
ὑπερυψώθης υπερυψοω elevate / lift on high
ὑπὲρ υπερ over; for
πάντας πας all; every
τοὺς ο the
θεούς θεος God
96:9
הִשְׁתַּחֲו֣וּ hištaḥᵃwˈû חוה bow down
לַ֭ ˈla לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הַדְרַת־ haḏraṯ- הֲדָרָה adornment
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
חִ֥ילוּ ḥˌîlû חיל have labour pain, to cry
מִ֝ ˈmi מִן from
פָּנָ֗יו ppānˈāʸw פָּנֶה face
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
96:9. tu enim Dominus Excelsus super omnem terram vehementer elevatus es super universos deos
For thou art the most high Lord over all the earth: thou art exalted exceedingly above all gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD. 9 For thou, LORD, art high above all the earth: thou art exalted far above all gods. 10 Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 11 Light is sown for the righteous, and gladness for the upright in heart. 12 Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.
The kingdom of the Messiah, like the pillar of cloud and fire, as it has a dark side towards the Egyptians, so it has a bright side towards the Israel of God. It is set up in spite of opposition; and then the earth saw and trembled (v. 4), but Zion heard and was glad, very glad, to hear of the conversion of some and of the confusion of others, that is, the conquest of all that stood it out against Christ. Rejoice greatly, O daughter of Zion! for behold thy king comes unto thee, Zech. ix. 9. And not Zion only, where the temple was, but even the daughters of Judah, rejoiced; the common people, the inhabitants of the villages, they shall triumph in Christ's victories. The command (v. 1) is, Let the earth rejoice; but it is only the sons of Zion and the daughters of Judah that do rejoice. All should bid the kingdom of the Messiah welcome, but few do. Now here observe,
I. The reasons that are given for Zion's joy in the government of the Redeemer. The faithful servants of God may well rejoice and be glad, 1. Because God is glorified, and whatever redounds to his honour is very much his people's pleasure. They rejoice because of thy judgments, O Lord! which may take in both the judgments of his mouth and the judgments of his hand, the word of his gospel and his works wrought for the propagating of it, miracles and marvellous providences; for in these we must own, "Thou, Lord, art high above all the earth (v. 9); thou hast manifested thy sovereignty in the kingdom of nature, and thy command of all its powers, and thy dominion over all nations, over all hearts; thou art exalted far above all gods" --all deputed gods, that is, princes--all counterfeit gods, that is, idols. The exaltation of Christ, and the advancement of God's glory among men thereby, are the rejoicing of all the saints. 2. Because care is taken for their safety. Those that pay allegiance to Christ as a King shall be sure of his protection. Princes are the shields of the earth; Christ is so to his subjects; they may put their trust under his shadow and rejoice in it, for (v. 10) He preserves the souls of the saints; he preserves their lives as long as he has any work for them to do, and wonderfully delivers them many a time out of the hand of the wicked, their persecutors that thirst after their blood; for precious in the sight of the Lord is the death of his saints. But something more is meant than their lives; for those that will be his disciples must be willing to lay down their lives, and not indent for the securing of them. It is the immortal soul that Christ preserves, the inward man, which may be renewed more and more when the outward man decays. He will preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials; he will deliver them out of the hands of the wicked one that seeks to devour them; he will preserve them safely to his heavenly kingdom, 2 Tim. iv. 18. They have therefore reason to be glad, being thus safe. 3. Because provision is made for their comfort. Those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy treasured up for them, which will be opened sooner or later (v. 11): Light is sown for the righteous, that is, gladness for the upright in heart. The subjects of Christ's kingdom are told to expect tribulation in the world. They must suffer by its malice, and must not share in its mirth; yet let them know, to their comfort, that light is sown for them; it is designed and prepared for them. What is sown will come up again in due time; though, like a winter seedness, it may lie long under the clods, and seem to be lost and buried, yet it will return in a rich and plentiful increase. God's goodness shall be sure of a harvest in the appointed weeks. Those that sow in tears shall, without fail, reap in joy, Ps. cxxvi. 5, 6. Christ told his disciples, at parting (John xvi. 20), You shall be sorrowful, but your sorrow shall be turned into joy. Gladness is sure to the upright in heart, to those only that are sincere in religion. The joy of the hypocrite is but for a moment. There is no serenity without a lasting sincerity,
II. The rules that are given for Zion's joy. 1. Let it be a pure and holy joy. "You that love the Lord Jesus, that love his appearing and kingdom, that love his word and his exaltation, see that you hate evil, the evil of sin, every thing that is offensive to him and will throw you out of his favour." Note, A true love to God will show itself in a real hatred of all sin, as that abominable thing which he hates. The joy of the saints should likewise confirm their antipathy to sin and divine comforts should put their mouths out of taste for sensual pleasures. 2. Let the joy terminate in God (v. 12): Rejoice in the Lord, you righteous. Let all the streams of comfort, which flow to us in the channel of Christ's kingdom, lead us to the fountain, and oblige us to rejoice in the Lord. All the lines of joy must meet in him as in the centre. See Phil. iii. 3; iv. 4. 3. Let it express itself in praise and thanksgiving: Give thanks at the remembrance of his holiness. Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. Those that hate sin themselves are glad that God does so, in hopes that therefore he will not suffer it to have dominion over them. Note, (1.) We ought to be much in the remembrance of God's holiness, the infinite purity, rectitude, and perfection of the divine nature. We must be ever mindful of his holy covenant, which he has confirmed with an oath by his holiness. (2.) We ought to give thanks at the remembrance of his holiness, not only give him the glory of it as it is an honour to him, but give him thanks for it as it is a favour to us; and an unspeakable favour it will be if, through grace, we are partakers of his holiness. It is God's holiness which, above all his attributes, the angels celebrate. Isa. vi. 3, Holy, holy, holy. Sinners tremble, but saints rejoice, at the remembrance of God's holiness, Ps. xxx. 4.
Adam Clarke: Commentary on the Bible - 1831
97:9: For thou, Lord, art high - Thou art infinitely exalted above men and angels.
Albert Barnes: Notes on the Bible - 1834
97:9: For thou, Lord, art high above all the earth - See the notes at Psa 83:18.
Thou art exalted far above all gods - See the notes at Psa 95:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:9: high: Psa 83:18; Eph 1:21; Phi 2:9-11
far: Psa 95:3, Psa 96:4, Psa 115:3-8, Psa 135:5; Exo 18:11; Jer 10:8, Jer 10:10
Carl Friedrich Keil and Franz Delitzsch
97:9
This distichic epiphonema (Ps 97:9 = Ps 83:19; Ps 97:9, cf. Ps 47:3, 10) might close the Psalm; there follows still, however, a hortatory strophe (which was perhaps not added till later on).
John Gill
97:9 For thou, Lord, art high above all the earth,.... Above all the inhabitants of the earth, as the Targum; he is highly exalted above every name, men of the greatest name that is named in the world; he is made higher than the heavens, and the inhabitants of it; and has all power in heaven and earth, as Mediator; and, as a divine Person, he is the most high God, as the word "Elion", here used, signifies; and all this lays a foundation for joy and gladness in the saints; even the dignity of Christ's person, and the exaltation of him in the human nature:
thou art exalted far above all gods: not only the fictitious deities of the Gentiles, or the greatest potentates upon earth, being made higher than the kings of the earth, who are called gods; but also than the angels in heaven; he is set down at the right hand of God, where they are not, and never were, nor shall be; angels, authorities, and powers, being subject to him, Heb 1:13.
Robert Jamieson, A. R. Fausset and David Brown
97:9 above all gods-- (Ps 95:3).
96:996:9: Զի դու բարձրեալ ես ՚ի վերայ ամենայն երկրի, յոյժ բարձրացար ՚ի վերայ ամենայն կռոց։
9 Դու Բարձրեալ ես ողջ երկրի վրայ, անչափ վեր եղար բոլոր կուռքերից:
9 Վասն զի դո՛ւն, ո՛վ Տէր, Բարձրեալ ես բոլոր երկրի վրայ։Շատ բարձրացար բոլոր աստուածներուն վրայ։
Զի դու բարձրեալ ես ի վերայ ամենայն երկրի, յոյժ բարձրացար ի վերայ ամենայն [617]կռոց:

96:9: Զի դու բարձրեալ ես ՚ի վերայ ամենայն երկրի, յոյժ բարձրացար ՚ի վերայ ամենայն կռոց։
9 Դու Բարձրեալ ես ողջ երկրի վրայ, անչափ վեր եղար բոլոր կուռքերից:
9 Վասն զի դո՛ւն, ո՛վ Տէր, Բարձրեալ ես բոլոր երկրի վրայ։Շատ բարձրացար բոլոր աստուածներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
96:996:9 ибо Ты, Господи, высок над всею землею, превознесен над всеми богами.
96:10 οἱ ο the ἀγαπῶντες αγαπαω love τὸν ο the κύριον κυριος lord; master μισεῖτε μισεω hate πονηρόν πονηρος harmful; malignant φυλάσσει φυλασσω guard; keep κύριος κυριος lord; master τὰς ο the ψυχὰς ψυχη soul τῶν ο the ὁσίων οσιος responsible; devout αὐτοῦ αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand ἁμαρτωλῶν αμαρτωλος sinful ῥύσεται ρυομαι rescue αὐτούς αυτος he; him
96:10 אִמְר֤וּ ʔimrˈû אמר say בַ va בְּ in † הַ the גֹּויִ֨ם׀ ggôyˌim גֹּוי people יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH מָלָ֗ךְ mālˈāḵ מלך be king אַף־ ʔaf- אַף even תִּכֹּ֣ון tikkˈôn כון be firm תֵּ֭בֵל ˈtēvēl תֵּבֵל world בַּל־ bal- בַּל not תִּמֹּ֑וט timmˈôṭ מוט totter יָדִ֥ין yāḏˌîn דין judge עַ֝מִּ֗ים ˈʕammˈîm עַם people בְּ bᵊ בְּ in מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
96:10. qui diligitis Dominum odite malum custodit animas sanctorum suorum de manu impiorum eruet eosYou that love the Lord, hate evil: the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
10. O ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
For thou, LORD, [art] high above all the earth: thou art exalted far above all gods:

96:9 ибо Ты, Господи, высок над всею землею, превознесен над всеми богами.
96:10
οἱ ο the
ἀγαπῶντες αγαπαω love
τὸν ο the
κύριον κυριος lord; master
μισεῖτε μισεω hate
πονηρόν πονηρος harmful; malignant
φυλάσσει φυλασσω guard; keep
κύριος κυριος lord; master
τὰς ο the
ψυχὰς ψυχη soul
τῶν ο the
ὁσίων οσιος responsible; devout
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
ἁμαρτωλῶν αμαρτωλος sinful
ῥύσεται ρυομαι rescue
αὐτούς αυτος he; him
96:10
אִמְר֤וּ ʔimrˈû אמר say
בַ va בְּ in
הַ the
גֹּויִ֨ם׀ ggôyˌim גֹּוי people
יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH
מָלָ֗ךְ mālˈāḵ מלך be king
אַף־ ʔaf- אַף even
תִּכֹּ֣ון tikkˈôn כון be firm
תֵּ֭בֵל ˈtēvēl תֵּבֵל world
בַּל־ bal- בַּל not
תִּמֹּ֑וט timmˈôṭ מוט totter
יָדִ֥ין yāḏˌîn דין judge
עַ֝מִּ֗ים ˈʕammˈîm עַם people
בְּ bᵊ בְּ in
מֵישָׁרִֽים׃ mêšārˈîm מֵישָׁרִים uprightness
96:10. qui diligitis Dominum odite malum custodit animas sanctorum suorum de manu impiorum eruet eos
You that love the Lord, hate evil: the Lord preserveth the souls of his saints, he will deliver them out of the hand of the sinner.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
10-12. Из этих фактов Божественного покровительства писатель псалма делает соответствующее нравоучение: все праведные (может быть здесь разумеются только евреи, как в то время единственный народ, сохранивший истинное боговедение) должны любить Бога, быть Ему верными, так как в этом залог их счастья ("свет сияет"); описанные же случаи чудесной помощи, как памятники Божественной святости ("память святыни") и ничтожества идолов должны быть воспеваемы ("славьте").

Очевидно, что чтение при Иосии истории еврейского народа, полной фактами чудесного водительства и защиты его со стороны Бога, наполнило писателя восторженным чувством благоговения и дало содержание этому псалму.
Adam Clarke: Commentary on the Bible - 1831
97:10: Ye that love the Lord hate evil - Because it is inconsistent with his love to you, as well as your love to him.
He preserveth the souls of his saints - The saints, חסידיו chasidaiv, his merciful people: their souls - lives, are precious in his sight. He preserves them; keeps them from every evil, and every enemy.
Out of the hand of the wicked - From his power and influence.
Albert Barnes: Notes on the Bible - 1834
97:10: Ye that love the Lord, hate evil - Show your love for the Lord "by" hating all that is evil; that is, all that he hates, or that is evil in his sight. There can be no true love for God where evil is not hated in all its forms, since it is the object of the divine abhorrence. We cannot be like God unless we love what he loves, and hate what he hates. There is nothing more clearly affirmed in the Scriptures than that in order to the love of God there must be the hatred of all that is wrong, and that where there is the love of sin in the heart, there can be no true religion. Compare the notes at Isa 1:16-20.
He preserveth the souls of his saints - The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Psa 3:8; Psa 37:39.
He delivereth them out of the hand of the wicked - That is, he often does this; they may expect that he will do it. He does not, indeed, always deliver them from the temporal calamities which wicked people bring upon them - for they are not unfrequently persecuted and wronged; but ultimately he will deliver them altogether from the power of the wicked. In heaven none of the machinations of wicked people can reach them. At the same time it is also true that God often interposes in behalf of his people, and delivers them as such from the designs of the wicked: that is, he delivers them because they are righteous, or because they are his friends. Compare the notes at Dan 3:16-17, notes at Dan 3:24-25; notes at Dan 6:18-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:10: Ye that: Psa 91:14; Rom 8:28; Co1 8:3; Jam 1:12, Jam 2:5; Pe1 1:8; Jo1 4:19, Jo1 5:2, Jo1 5:3
hate: Psa 34:14, Psa 36:4, Psa 37:27, Psa 101:3, Psa 119:104, Psa 119:163; Pro 3:7, Pro 8:13; Amo 5:15; Rom 7:15, Rom 7:24, Rom 12:9
preserveth: Psa 31:23, Psa 37:28, Psa 37:39, Psa 37:40, Psa 145:20; Pro 2:8; Isa 45:17; Joh 20:28-30; Rom 8:28-30; Pe1 1:5
delivereth: Psa 125:3; Jer 15:21; Dan 3:28, Dan 6:22, Dan 6:27; Th2 2:8-12, Th2 3:2; Jo1 5:18; Rev 13:8
Carl Friedrich Keil and Franz Delitzsch
97:10
Tit is true Ps 97:12 is = Ps 32:11, Ps 97:12 = Ps 30:5, and the promise in Ps 97:10 is the same as in Ps 37:28; Ps 34:21; but as to the rest, particularly Ps 97:11, this strophe is original. It is an encouraging admonition to fidelity in an age in which an effeminate spirit of looking longingly towards lit. ogling heathenism was rife, and stedfast adherence to Jahve was threatened with loss of life. Those who are faithful in their confession, as in the Maccabaean age (Ἀσιδαῖοι), are called חסדיו. The beautiful figure in Ps 97:11 is misapprehended by the ancient versions, inasmuch as they read זרח (Ps 112:4) instead of זרע. זרע does not here signify sown = strewn into the earth, but strewn along his life's way, so that he, the righteous one, advances step by step in the light. Hitzig rightly compares ki'dnatai ski'dnatai, used of the dawn and of the sun. Of the former Virgil also says, Et jam prima novo spargebat lumine terras.
Geneva 1599
97:10 Ye that (h) love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.
(h) He requires two things from his children: the one that they detest vice, the other, that they put their trust in God for their deliverance.
John Gill
97:10 Ye that love the Lord, hate evil,.... The evil of sin, which is to be hated, because of the evil nature of it, it being exceeding sinful; and because of its evil consequences, bringing death, ruin, and destruction with it to the souls of men, unless grace prevents; and disquietude, distress, and trouble to the saints themselves; and because it is hateful to God, being contrary to his nature, will, and law, and is hated by Christ; and therefore those that love him should hate that, shun it, avoid it, depart from it, and abstain from all appearance of it; as all such will that love him in sincerity above all persons and things; and all of him, and that belong to him, his people, ways, worship, truths, and ordinances: and such are they that have seen the loveliness of him, and know his love, and have had it shed abroad in their hearts; and these will not only hate the evil of sin, but evil men; not their persons, but their actions and conversations; and will avoid them, and have no fellowship with the unfruitful works of darkness:
he preserveth the souls of his saints; that are set apart by him, and chosen in him to be holy; that are sanctified by his blood, and by his Spirit and grace, and to whom he is made sanctification: the "souls" of these, their better and more noble part, which are dear to him, and he has redeemed by his blood, and whose salvation he has obtained, and they still receive, he "preserves" from the evil of sin, from its governing and damning power, from a final and total apostasy by it, from ruin and destruction through it, from being hurt by the second death; and he preserves them from all their enemies, sin, Satan, and the world, from being destroyed by them, safe to his kingdom and glory; therefore he is to be loved, and sin to be hated by them:
he delivereth them out of the hand of the wicked; of wicked and unreasonable men, into whose hands they sometimes fall, cruel and bloodthirsty persecutors; as he is able to deliver them, so oftentimes he does; and will, ere long, put them entirely out of their reach. Kimchi interprets this of the deliverance of the Jews from the captivity of Babylon, Media, and Persia.
Robert Jamieson, A. R. Fausset and David Brown
97:10 Let gratitude for the blessings of providence and grace incite saints (Ps 4:3) to holy living. Spiritual blessings are in store, represented by light (Ps 27:1) and gladness.
96:1096:10: Ոյք սիրէք զՏէր ատեցէ՛ք զչարութիւն. պահէ՛ Տէր զանձինս սրբոց իւրոց, ՚ի ձեռաց մեղաւորի փրկեսցէ զնոսա[7358]։ [7358] Ոմանք.Մեղաւորի փրկէ զնոսա։
10 Տիրո՛ջը սիրողներ, ատեցէ՛ք չարութիւնը. Տէրը պահպանում է իր սրբերի հոգիները, մեղաւորների ձեռքից փրկում է նրանց:
10 Ո՛վ Տէրը սիրողներ, չարութիւնը ատեցէ՛ք։Անիկա իր սուրբերուն անձերը կը պահէ, Ամբարիշտներուն ձեռքէն կը փրկէ զանոնք։
Ոյք սիրէք զՏէր` ատեցէք զչարութիւն. պահէ Տէր զանձինս սրբոց իւրոց, ի ձեռաց մեղաւորի փրկեսցէ զնոսա:

96:10: Ոյք սիրէք զՏէր ատեցէ՛ք զչարութիւն. պահէ՛ Տէր զանձինս սրբոց իւրոց, ՚ի ձեռաց մեղաւորի փրկեսցէ զնոսա[7358]։
[7358] Ոմանք.Մեղաւորի փրկէ զնոսա։
10 Տիրո՛ջը սիրողներ, ատեցէ՛ք չարութիւնը. Տէրը պահպանում է իր սրբերի հոգիները, մեղաւորների ձեռքից փրկում է նրանց:
10 Ո՛վ Տէրը սիրողներ, չարութիւնը ատեցէ՛ք։Անիկա իր սուրբերուն անձերը կը պահէ, Ամբարիշտներուն ձեռքէն կը փրկէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
96:1096:10 Любящие Господа, ненавидьте зло! Он хранит души святых Своих; из руки нечестивых избавляет их.
96:11 φῶς φως light ἀνέτειλεν ανατελλω spring up; rise τῷ ο the δικαίῳ δικαιος right; just καὶ και and; even τοῖς ο the εὐθέσι ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart εὐφροσύνη ευφροσυνη celebration
96:11 יִשְׂמְח֣וּ yiśmᵊḥˈû שׂמח rejoice הַ֭ ˈha הַ the שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens וְ wᵊ וְ and תָגֵ֣ל ṯāḡˈēl גיל rejoice הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth יִֽרְעַ֥ם yˈirʕˌam רעם thunder הַ֝ ˈha הַ the יָּ֗ם yyˈom יָם sea וּ û וְ and מְלֹאֹֽו׃ mᵊlōʔˈô מְלֹא fullness
96:11. lux orta est iusto et rectis corde laetitiaLight is risen to the just, and joy to the right of heart.
11. Light is sown for the righteous, and gladness for the upright in heart.
Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked:

96:10 Любящие Господа, ненавидьте зло! Он хранит души святых Своих; из руки нечестивых избавляет их.
96:11
φῶς φως light
ἀνέτειλεν ανατελλω spring up; rise
τῷ ο the
δικαίῳ δικαιος right; just
καὶ και and; even
τοῖς ο the
εὐθέσι ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
εὐφροσύνη ευφροσυνη celebration
96:11
יִשְׂמְח֣וּ yiśmᵊḥˈû שׂמח rejoice
הַ֭ ˈha הַ the
שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens
וְ wᵊ וְ and
תָגֵ֣ל ṯāḡˈēl גיל rejoice
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
יִֽרְעַ֥ם yˈirʕˌam רעם thunder
הַ֝ ˈha הַ the
יָּ֗ם yyˈom יָם sea
וּ û וְ and
מְלֹאֹֽו׃ mᵊlōʔˈô מְלֹא fullness
96:11. lux orta est iusto et rectis corde laetitia
Light is risen to the just, and joy to the right of heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:11: Light is sown for the righteous - The Divine light in the soul of man is a seed which takes root, and springs up and increases thirty, sixty, and a hundred fold. Gladness is also a seed: it is sown, and, if carefully improved and cultivated, will also multiply itself into thousands. Every grace of God is a seed which he intends should produce a thousand fold in the hearts of genuine believers. We do not so much require more grace from God, as the cultivation of what we have received. God will not give more, unless we improve what we have got. Remember the parable of the talents. Let the light and gladness be faithfully cultivated, and they will multiply themselves till the whole body shall be full of light, and the whole soul full of happiness. But it is the righteous only for whom the light is sown; and the upright in heart alone for whom the gladness is sown.
The words may also signify that, however distressed or persecuted the righteous and the upright may be, it shall not be always so. As surely as the grain that is sown in the earth shall vegetate, and bring forth its proper fruit in its season, so surely shall light - prosperity, and gladness - comfort and peace, be communicated to them. They also will spring up in due time.
Albert Barnes: Notes on the Bible - 1834
97:11: Light is sown for the righteous - That is, There is light for the righteous; or, they shall be brought into light, though they may be for a time in darkness. The word rendered "sown" - זרע zâ ra‛ - is from a verb which properly denotes to scatter, to disperse - as seed is scattered or dispersed when sown in a field. It is hence used with reference to moral subjects, as to sow righteousness, Pro 11:18; to sow iniquity, Pro 22:8; to sow mischief, Job 4:8; that is, these things are scattered or sown, as seed is in a field, and produce a corresponding harvest. Thus light is scattered abroad, and will produce an appropriate harvest - a harvest of joy. It will spring up around the righteous, and he shall reap that which light tends to produce - happiness, intelligence, and peace. The figure of sowing light is an unusual one, but the meaning is plain. It is, that the righteous will not always be in darkness; that there is in preparation for him a harvest of joy; that it will as certainly be produced as a harvest will from grain that is sown; that though there may be present calamities, there will be ultimate peace and triumph.
And gladness for the upright in heart - The word gladness here - joy, or rejoicing - is parallel to the word light. Joy or gladness is sown for the righteous; that is, arrangements are made for producing joy, as preparations are made by sowing seed for a harvest. The world is full of arrangements for conferring happiness on the righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:11: Light: Psa 18:28, Psa 112:4; Est 8:16; Job 22:28; Pro 4:18; Isa 60:1, Isa 60:2, Isa 62:1; Mic 7:9; Joh 12:46; Rev 21:23, Rev 22:5
sown: Psa 126:5, Psa 126:6; Gal 6:8; Jam 5:7-11
Geneva 1599
97:11 (i) Light is sown for the righteous, and gladness for the upright in heart.
(i) Though God's deliverance does not appear suddenly, yet it is sown and laid up in store for them.
John Gill
97:11 Light is sown for the righteous,.... Who are made righteous by the obedience of Christ, and live soberly and righteously; the light of joy and gladness, as it is explained in the next clause; see Esther 8:16 so, "light", is frequently used by Homer (x) for joy and gladness: these sometimes are without it, through the hidings of God's face, the prevalence of corruptions, the force of Satan's temptations, and the many afflictions they meet with; but joy and gladness, peace and comfort, are sown for them in the counsels and purposes of God, in his covenant, in the Scriptures, in the Gospel, and in the promises of it; and, though at present hidden, will spring up in God's due time, Ps 112:4, and which also may be interpreted of the light of glory, which at present does not appear; but it is prepared in the purpose of God, and in his promise, and shall be enjoyed by the heirs of it. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "light is risen for the righteous"; and so the Targum,
"light is risen and prepared for the righteous;''
Christ, the light of the world, the sun of righteousness, is risen for them, and upon them, with healing in his wings, which bring joy and comfort to them:
and gladness for the upright in heart; such as have new hearts and right spirits formed in them, and are Israelites indeed, that have the truth of grace and the root of the matter in them: gladness is prepared, provided, and promised to them, and sooner or later they shall have it; the seed of it is sown, and it will spring up, and a large crop shall be enjoyed. Kimchi's note is,
"light is sown for the righteous in this world, and they shall reap light and joy in time to come, in the days of the Messiah.''
(x) Iliad 6. v. 6. & 8. v. 282. & 16. v. 39.
John Wesley
97:11 Light - Joy and happiness. Sown - Is laid up for them.
Robert Jamieson, A. R. Fausset and David Brown
97:11 sown--to spring forth abundantly for such, who alone can and well may rejoice in the holy government of their sovereign Lord (compare Ps 30:4; Ps 32:11).
96:1196:11: Լոյս ծագեաց արդարոց, ուղղոց սրտից եղեւ ուրախութիւն[7359]։ [7359] Ոմանք.Ուղղոց սրտիւք եղեւ։
11 Արդարների համար լոյս ծագեց, եւ սրտով շիտակների համար ուրախութիւն եղաւ:
11 Արդարին համար լոյս ծագեցաւ Եւ սրտով ուղիղներուն համար՝ ուրախութիւն։
Լոյս ծագեաց արդարոց, ուղղոց սրտիւք եղեւ ուրախութիւն:

96:11: Լոյս ծագեաց արդարոց, ուղղոց սրտից եղեւ ուրախութիւն[7359]։
[7359] Ոմանք.Ուղղոց սրտիւք եղեւ։
11 Արդարների համար լոյս ծագեց, եւ սրտով շիտակների համար ուրախութիւն եղաւ:
11 Արդարին համար լոյս ծագեցաւ Եւ սրտով ուղիղներուն համար՝ ուրախութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
96:1196:11 Свет сияет на праведника, и на правых сердцем веселие.
96:12 εὐφράνθητε ευφραινω celebrate; cheer δίκαιοι δικαιος right; just ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐξομολογεῖσθε εξομολογεω concede; confess τῇ ο the μνήμῃ μνημη memory τῆς ο the ἁγιωσύνης αγιωσυνη holiness αὐτοῦ αυτος he; him
96:12 יַעֲלֹ֣ז yaʕᵃlˈōz עלז rejoice שָׂ֭דַי ˈśāḏay שָׂדַי open field וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֑ו bˈô בְּ in אָ֥ז ʔˌāz אָז then יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy כָּל־ kol- כֹּל whole עֲצֵי־ ʕᵃṣê- עֵץ tree יָֽעַר׃ yˈāʕar יַעַר wood
96:12. laetamini iusti in Domino et confitemini memoriae sanctae eiusRejoice, ye just, in the Lord: and give praise to the remembrance of his holiness.
12. Be glad in the LORD, ye righteous; and give thanks to his holy name.
Light is sown for the righteous, and gladness for the upright in heart:

96:11 Свет сияет на праведника, и на правых сердцем веселие.
96:12
εὐφράνθητε ευφραινω celebrate; cheer
δίκαιοι δικαιος right; just
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐξομολογεῖσθε εξομολογεω concede; confess
τῇ ο the
μνήμῃ μνημη memory
τῆς ο the
ἁγιωσύνης αγιωσυνη holiness
αὐτοῦ αυτος he; him
96:12
יַעֲלֹ֣ז yaʕᵃlˈōz עלז rejoice
שָׂ֭דַי ˈśāḏay שָׂדַי open field
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֑ו bˈô בְּ in
אָ֥ז ʔˌāz אָז then
יְ֝רַנְּנ֗וּ ˈyrannᵊnˈû רנן cry of joy
כָּל־ kol- כֹּל whole
עֲצֵי־ ʕᵃṣê- עֵץ tree
יָֽעַר׃ yˈāʕar יַעַר wood
96:12. laetamini iusti in Domino et confitemini memoriae sanctae eius
Rejoice, ye just, in the Lord: and give praise to the remembrance of his holiness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
97:12: Rejoice in the Lord, ye righteous - It is your privilege to be happy. Exult in him through whom ye have received the atonement. Rejoice; but let it be in the Lord. All other joy is the mirth of fools, which is as the crackling of thorns under a pot - it is a luminous blaze for a moment, and leaves nothing but smoke and ashes behind.
At the remembrance of his holiness - But why should you give thanks at the remembrance that God is holy? Because he has said, Be ye holy; for I am holy: and in holiness alone true happiness is to be found. As he, therefore, who hath called you is holy; so be ye holy in all manner of conversation. False Christians hate the doctrine of Christian holiness; they are willing to be holy in another, but not holy in themselves. There is too much cross-bearing and self-denial in the doctrine of holiness for them. A perfect heart they neither expect nor wish.
The analysis considers the whole Psalm as relating to Jesus Christ and the last judgment: so it was understood by several of the ancient fathers. The reader may take it in either sense.
Albert Barnes: Notes on the Bible - 1834
97:12: Rejoice in the Lord, ye righteous - See the notes at Psa 33:1.
And give thanks at the remembrance of his holiness - Margin, "to the memorial" (compare Psa 30:4). The idea is, "to the memory of his holiness;" that is, when his holiness comes before the mind; when it is remembered; when it is thought of. Give thanks or rejoice,
(a) that God is holy; that he is of purer eyes than to behold iniquity; that there is One eternally pure who presides over the universe; that there is One who will always do what is right;
(b) that such a Being is our God - our covenant-keeping God; that we may look to him, trust in him, enjoy him.
Wicked people do not rejoice that there is a God at all, and especially that God is a "holy God;" but it is one of the characteristics of true piety to rejoice in the thought that there is a God, and that he is perfectly holy, and hence, to feel conscious happiness whenever his name is mentioned, and whenever his attributes are referred to. The highest source of joy for man is that there is a God, and that God is exactly what he is, pure and holy. It would be a source of deepest sorrow if there were no God, or if God were in any respect, even the slightest, a different being from what he is.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
97:12: Rejoice: Psa 32:11, Psa 33:1; Hab 3:17, Hab 3:18; Zep 3:14-17; Phi 4:4
give thanks: Psa 30:4, Psa 60:6; Hab 1:12, Hab 1:13; Heb 12:10
at the remembrance: or, to the memorial
Geneva 1599
97:12 Rejoice in the LORD, ye righteous; and give thanks at the (k) remembrance of his holiness.
(k) Be mindful of his benefits and only trust in his defence.
John Gill
97:12 Rejoice in the Lord, ye righteous,.... In the word of the Lord, as the Targum; in Christ, the essential Word, in his person, the greatness, glory, and fulness of it; in his righteousness, and in salvation by him, and that always; see Phil 4:4,
and give thanks at the remembrance of his holiness; of his essential holiness, as a divine Person, in which he is glorious, and which appears in all that he has done; and of the holiness of his nature and life, as man and Mediator, which are imputed to his people for their justification; and at the remembrance of that holiness which they have from him, and are made partakers of in sanctification: and at the remembrance of that perfect holiness which they shall have with him in heaven to all eternity. Holiness may also signify his faithfulness in the discharge of his work and office as Mediator, and in the fulfilment of his promises to his people; See Gill on Ps 30:4.
96:1296:12: Ուրա՛խ եղերուք արդարք ՚ի Տէր, խոստովա՛ն եղերուք յիշատակի սրբութեան նորա։ Տունք. ժբ̃։
12 Ցնծացէ՛ք, արդարնե՛ր, Տիրոջով, գոհաբանեցէ՛ք յիշատակը նրա սրբութեան:
12 Տէրոջմով ուրախացէ՛ք, ո՛վ արդարներ Ու անոր սրբութիւնը յիշելով շնորհակալ եղէք։
Ուրախ եղերուք, արդարք, ի Տէր, եւ խոստովան եղերուք յիշատակի սրբութեան նորա:

96:12: Ուրա՛խ եղերուք արդարք ՚ի Տէր, խոստովա՛ն եղերուք յիշատակի սրբութեան նորա։ Տունք. ժբ̃։
12 Ցնծացէ՛ք, արդարնե՛ր, Տիրոջով, գոհաբանեցէ՛ք յիշատակը նրա սրբութեան:
12 Տէրոջմով ուրախացէ՛ք, ո՛վ արդարներ Ու անոր սրբութիւնը յիշելով շնորհակալ եղէք։
zohrab-1805▾ eastern-1994▾ western am▾
96:1296:12 Радуйтесь, праведные, о Господе и славьте память святыни Его.
96:13 לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH כִּ֬י kˈî כִּי that בָ֗א vˈā בוא come כִּ֥י kˌî כִּי that בָא֮ vā בוא come לִ li לְ to שְׁפֹּ֪ט šᵊppˈōṭ שׁפט judge הָ֫ hˈā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge תֵּבֵ֥ל tēvˌēl תֵּבֵל world בְּ bᵊ בְּ in צֶ֑דֶק ṣˈeḏeq צֶדֶק justice וְ֝ ˈw וְ and עַמִּ֗ים ʕammˈîm עַם people בֶּ be בְּ in אֱמוּנָתֹֽו׃ ʔᵉmûnāṯˈô אֱמוּנָה steadiness
Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness:

96:12 Радуйтесь, праведные, о Господе и славьте память святыни Его.
96:13
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH
כִּ֬י kˈî כִּי that
בָ֗א vˈā בוא come
כִּ֥י kˌî כִּי that
בָא֮ בוא come
לִ li לְ to
שְׁפֹּ֪ט šᵊppˈōṭ שׁפט judge
הָ֫ hˈā הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
יִשְׁפֹּֽט־ yišpˈōṭ- שׁפט judge
תֵּבֵ֥ל tēvˌēl תֵּבֵל world
בְּ bᵊ בְּ in
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
וְ֝ ˈw וְ and
עַמִּ֗ים ʕammˈîm עַם people
בֶּ be בְּ in
אֱמוּנָתֹֽו׃ ʔᵉmûnāṯˈô אֱמוּנָה steadiness
ru▾ bhs-gloss▾