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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Эти псалмы, равно как 18: и 19, 69: и 7:0: и др. называются парными, так как при принадлежности их одному писателю они отличаются и одинаковостью содержания, взаимно дополняя друг друга. Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm calls more for devotion than exposition; it is a most excellent psalm of praise, and of general use. The psalmist, I. Stirs up himself and his own soul to praise God (ver. 1, 2) for his favour to him in particular (ver. 3-5), to the church in general, and to all good men, to whom he is, and will be, just, and kind, and constant (ver. 6-18), and for his government of the world, ver. 19. II. He desires the assistance of the holy angels, and all the works of God, in praising him, ver. 20-22. In singing this psalm we must in a special manner get our hearts affected with the goodness of God and enlarged in love and thankfulness. Adam Clarke: Commentary on the Bible - 1831 God is praised for his benefits to his people, Psa 103:1, Psa 103:2; he forgives their iniquities, and heals their diseases, Psa 103:3; redeems their lives, crowns them with loving-kindness, Psa 103:4; satisfies them with good things, renews their youth, Psa 103:5; he helps the oppressed, makes his ways known, is merciful and gracious, and keeps not his anger for ever, Psa 103:6-9; his forbearance, and pardoning mercy, Psa 103:10-12; he is a tender and considerate Father, Psa 103:13, Psa 103:14; the frail state of man, Psa 103:15, Psa 103:16; God's everlasting mercy, and universal dominion, Psa 103:17-19; all his angels, his hosts, and his works, are invited to praise him, Psa 103:20-22. The inscription in the Hebrew, and in all the Versions, gives this Psalm to David; and yet many of the ancients believed it to refer to the times of the captivity, or rather to its conclusion, in which the redeemed Jews give thanks to God for their restoration. It is a Psalm of inimitable sweetness and excellence; contains the most affectionate sentiments of gratitude to God for his mercies; and the most consoling motives to continue to trust in God, and be obedient to him. Albert Barnes: Notes on the Bible - 1834 103:0: This very beautiful psalm is entitled "A Psalm of David." Nothing in the psalm forbids the supposition that he was its author, although nothing in the psalm or elsewhere enables us to ascertain the precise occasion on which it was written. It seems to have been composed after some signal manifestation of the mercy of God, or some striking proof of his compassion and loving-kindness; after some danger which threatened life, and was regarded as evidence of the divine displeasure, but had now passed by; after God had interposed, and checked and arrested judgments which threatened ruin, and had manifested himself again as a loving Father. This merciful interposition filled the heart of the psalmist with emotions of gratitude and praise, and led him to call on his own soul Psa 103:1-2, and all the angels Psa 103:20, and the hosts of heaven Psa 103:21, and all the works of God everywhere Psa 103:22 to unite in celebrating his praise. The psalm is exceedingly regular in its structure and composition; beautiful in its language and conceptions; adapted to all times and ages; suited to express the feelings of gratitude to God for deliverance from trouble, and for the manifestation of his mercy; suited to elevate the soul, and to fill it with cheerful views. These circumstances have made it a favorite psalm as a vehicle of praise in all ages. It is, moreover, eminently suited to express the feelings of the soul in view of the redeeming love and mercy of God; the goodness of God in the forgiveness of sin through a Saviour; and his tender compassion for his people as a Father; and it is, therefore, one to which the Christian oftener turns than to almost any other of the psalms as expressive of the deep and grateful feelings of his heart. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 103:1, An exhortation to bless God for his mercy, Psa 103:15, and for the constancy thereof. Carl Friedrich Keil and Franz Delitzsch Hymn in Honour of God the All-Compassionate One To the "Thou wilt have compassion upon Zion" of Ps 102:14 is appended Psalms 103, which has this as its substance throughout; but in other respects the two Psalms stand in contrast to one another. The inscription לדוד is also found thus by itself without any further addition even before Psalms of the First Book (Ps 26:1, Ps 35, Ps 37). It undoubtedly does not rest merely on conjecture, but upon tradition. For no internal grounds which might have given rise to the annotation לדוד can be traced. The form of the language does not favour it. This pensive song, so powerful in its tone, has an Aramaic colouring like Ps 116; Ps 124:1-8; Ps 129:1-8. In the heaping up of Aramaizing suffix-forms it has its equal only in the story of Elisha, 4Kings 4:1-7, where, moreover, the Kerמ throughout substitutes the usual forms, whilst here, where these suffix-forms are intentional ornaments of the expression, the Chethמb rightly remains unaltered. The forms are 2nd sing. fem. ēchi for ēch, and 2nd sing. plur. ājchi for ajich. The i without the tone which is added here is just the one with which originally the pronunciation was אתּי instead of אתּ and לכי for לך. Out of the Psalter (here and Ps 116:7, Ps 116:19) these suffix-forms echi and ajchi occur only in Jer 11:15, and in the North-Palestinian history of the prophet in the Book of Kings. The groups or strophes into which the Psalm falls are Ps 103:1, Ps 103:6, Ps 103:11, Ps 103:15, Ps 103:19. If we count their lines we obtain the schema 10. 10. 8. 8. 10. The coptic version accordingly reckons 46 CTYXOC, i.e., στίχοι. John Gill INTRODUCTION TO PSALM 103 A Psalm of David. The Targum adds, "spoken in prophecy,'' as doubtless it was, under the inspiration of the Holy Spirit. Some think it was written by David, after a fit of illness, and his recovery from it, since he speaks of his diseases being healed, and his youth renewed; for which reason the Syriac interpreter suggests it was written in his old age; for he makes the subject of the psalm to be, "concerning coldness which prevailed upon him in old age;'' but rather he wrote it when his heart was warm with a sense of the love of God, and spiritual blessings of grace flowing from thence; and in it celebrates and sings the benefits of New Testament times; and it is a psalm suitable to be sung by every believer, under a quick sense of divine favours: wherefore the above interpreter better adds, "also an instruction and thanksgiving by men of God;'' whom the psalmist may very well be thought to personate, even in Gospel times; and much rather than the Jews in captivity, as Kimchi thinks.
102:0102:0: Սաղմոս ՚ի Դաւիթ. ՃԲ[7390]։[7390] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւ՛՛։ 0 Սաղմոս Դաւթի Սաղմոս Դաւիթի Սաղմոս Դաւթի: 102:0: Սաղմոս ՚ի Դաւիթ. ՃԲ[7390]։ [7390] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւ՛՛։ 0 Սաղմոս Դաւթի Սաղմոս Դաւիթի zohrab-1805▾ eastern-1994▾ western am▾	102:0102:0 Псалом Давида. 102:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master καί και and; even πάντα πας all; every τὰ ο the ἐντός εντος inside μου μου of me; mine τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἅγιον αγιος holy αὐτοῦ αυτος he; him 102:1 תְּ֭פִלָּה ˈtᵊfillā תְּפִלָּה prayer לְ lᵊ לְ to עָנִ֣י ʕānˈî עָנִי humble כִֽי־ ḵˈî- כִּי that יַעֲטֹ֑ף yaʕᵃṭˈōf עטף faint וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour שִׂיחֹֽו׃ śîḥˈô שִׂיחַ concern יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שִׁמְעָ֣ה šimʕˈā שׁמע hear תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer וְ֝ ˈw וְ and שַׁוְעָתִ֗י šawʕāṯˈî שַׁוְעָה cry אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to תָבֹֽוא׃ ṯāvˈô בוא come 102:1. David benedic anima mea Domino et omnia viscera mea nomini sancto eiusFor David himself. Bless the Lord, O my soul: and let all that is within me bless his holy name. 102:1. The prayer of the pauper, when he was anxious, and so he poured out his petition in the sight of the Lord. O Lord, hear my prayer, and let my outcry reach you. 102:1. A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto thee. ' A Psalm of David. 102:0 ^[632] KJV Chapter [103] [A Psalm] of David: 102:0 Псалом Давида. 102:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master καί και and; even πάντα πας all; every τὰ ο the ἐντός εντος inside μου μου of me; mine τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἅγιον αγιος holy αὐτοῦ αυτος he; him 102:1 תְּ֭פִלָּה ˈtᵊfillā תְּפִלָּה prayer לְ lᵊ לְ to עָנִ֣י ʕānˈî עָנִי humble כִֽי־ ḵˈî- כִּי that יַעֲטֹ֑ף yaʕᵃṭˈōf עטף faint וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour שִׂיחֹֽו׃ śîḥˈô שִׂיחַ concern יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שִׁמְעָ֣ה šimʕˈā שׁמע hear תְפִלָּתִ֑י ṯᵊfillāṯˈî תְּפִלָּה prayer וְ֝ ˈw וְ and שַׁוְעָתִ֗י šawʕāṯˈî שַׁוְעָה cry אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to תָבֹֽוא׃ ṯāvˈô בוא come 102:1. David benedic anima mea Domino et omnia viscera mea nomini sancto eius For David himself. Bless the Lord, O my soul: and let all that is within me bless his holy name. 102:1. The prayer of the pauper, when he was anxious, and so he poured out his petition in the sight of the Lord. O Lord, hear my prayer, and let my outcry reach you. 102:1. A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 1-5. Давид побуждает себя к достойному восхвалению Господа. - "Внутренность моя" - все мое существо. Благодеяния Божии к человеку велики и многообразны: Он очищает беззакония (грехи) человека, исцеляет его от духовных болезней ("недуги"), чем спасает от временной и вечной гибели ("от могилы"), награждает человека духовными и материальными благами, всякое доброе желание Он исполняет и, как у орла, который по древним воззрениям через каждые 10: лет совершенно обновлялся и делался юным, сохраняет и поддерживает в человеке духовную бодрость и физическую крепость. Вероятно, в последнем выражении Давид имел в виду примеры долголетия патриархов, отличавшихся бодростью духовной и физической крепостью до глубокой старости. Adam Clarke: Commentary on the Bible - 1831 103:1: Bless the Lord - He calls on his soul, and all its faculties and powers, to magnify God for his mercies. Under such a weight of obligation the lips can do little; the soul and all its powers must be engaged. Albert Barnes: Notes on the Bible - 1834 103:1: Bless the Lord, O my soul - The word "bless," as applied to God, means to praise, implying always a strong affection for him as well as a sense of gratitude. As used with reference to people, the word implies a "wish" that they may be blessed or happy, accompanied often with a prayer that they may be so. Such is the purport of the "blessing" addressed to a congregation of worshippers. Compare Num 6:23-27. The word "soul" here is equivalent to mind or heart: my mental and moral powers, as capable of understanding and appreciating his favors. The soul of man was "made" to praise and bless God; to enjoy his friendship; to delight in his favor; to contemplate his perfections. It can never be employed in a more appropriate or a more elevated act than when engaged in his praise. And all that is within me ... - All my powers and faculties; all that can be employed in his praise: the heart, the will, the affections, the emotions. The idea is, that God is worthy of all the praise and adoration which the entire man can render. No one of his faculties or powers should be exempt from the duty and the privilege of praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:1: am 2970, bc 1034 Bless: Psa 103:22, Psa 104:1, Psa 146:1, Psa 146:2; Luk 1:46, Luk 1:47 all that: Psa 47:7, Psa 57:7-11, Psa 63:5, Psa 86:12, Psa 86:13, Psa 111:1, Psa 138:1; Mar 12:30-33; Joh 4:24; Co1 14:15; Phi 1:9; Col 3:16 holy name: Psa 99:3; Isa 6:3; Rev 4:8 Carl Friedrich Keil and Franz Delitzsch 103:1 In the strophe Ps 103:1 the poet calls upon his soul to arise to praiseful gratitude for God's justifying, redeeming, and renewing grace. In such soliloquies it is the Ego that speaks, gathering itself up with the spirit, the stronger, more manly part of man (Psychology, S. 104f.; tr. p. 126), or even, because the soul as the spiritual medium of the spirit and of the body represents the whole person of man (Psychology, S. 203; tr. p. 240), the Ego rendering objective in the soul the whole of its own personality. So here in Ps 103:3 the soul, which is addressed, represents the whole man. The קובים which occurs here is a more choice expression for מעים (מעים): the heart, which is called קרב κατ ̓ ἐξοχήν, the reins, the liver, etc.; for according to the scriptural conception (Psychology, S. 266; tr. p. 313) these organs of the cavities of the breast and abdomen serve not merely for the bodily life, but also the psycho-spiritual life. The summoning בּרכי is repeated per anaphoram. There is nothing the soul of man is so prone to forget as to render thanks that are due, and more especially thanks that are due to God. It therefore needs to be expressly aroused in order that it may not leave the blessing with which God blesses it unacknowledged, and may not forget all His acts performed (גּמל = גּמר) on it (גּמוּל, ῥῆμα μέσον, e.g., in Ps 137:8), which are purely deeds of loving-kindness), which is the primal condition and the foundation of all the others, viz., sin-pardoning mercy. The verbs סלח and רפא with a dative of the object denote the bestowment of that which is expressed by the verbal notion. תּחלוּאים (taken from Deut 29:21, cf. 1Chron 21:19, from חלא = חלה, root הל, solutum, laxum esse) are not merely bodily diseases, but all kinds of inward and outward sufferings. משּׁחת the lxx renders ἐκ φθορᾶς (from שׁחת, as in Job 17:14); but in this antithesis to life it is more natural to render the "pit" (from שׁוּח) as a name of Hades, as in Ps 16:10. Just as the soul owes its deliverance from guilt and distress and death to God, so also does it owe to God that with which it is endowed out of the riches of divine love. The verb עטּר, without any such addition as in Ps 5:13, is "to crown," cf. Ps 8:6. As is usually the case, it is construed with a double accusative; the crown is as it were woven out of loving-kindness and compassion. The Beth of בּטּוב in Ps 103:5 instead of the accusative (Ps 104:28) denotes the means of satisfaction, which is at the same time that which satisfies. עדיך the Targum renders: dies senectutis tuae, whereas in Ps 32:9 it is ornatus ejus; the Peshto renders: corpus tuum, and in Ps 32:9 inversely, juventus eorum. These significations, "old age" or "youth," are pure inventions. And since the words are addressed to the soul, עדי cannot also, like כבוד in other instances, be a name of the soul itself (Aben-Ezra, Mendelssohn, Philippsohn, Hengstenberg, and others). We, therefore, with Hitzig, fall back upon the sense of the word in Ps 32:9, where the lxx renders τάς σιαγόνας αὐτῶν, but here more freely, apparently starting from the primary notion of עדי = Arabic chadd, the cheek: τὸν ἐμπιπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου (whereas Saadia's victum tuum is based upon a comparison of the Arabic gdâ, to nourish). The poet tells the soul (i.e., his own person, himself) that God satisfies it with good, so that it as it were gets its cheeks full of it (cf. Ps 81:11). The comparison כּנּשׁר is, as in Mic 1:16 (cf. Is 40:31), to be referred to the annual moulting of the eagle. Its renewing of its plumage is an emblem of the renovation of his youth by grace. The predicate to נעוּריכי (plural of extension in relation to time) stands first regularly in the sing. fem. Geneva 1599 103:1 "[A Psalm] of David." (a) Bless the LORD, O my soul: and all that is within me, [bless] his holy name. (a) He wakens his dulness to praise God, showing that both understanding and affections, mind and heart, are too little to set forth his praise. John Gill 103:1 Bless the Lord, O my soul,.... His better part, his soul, which comes immediately from God, and returns to him, which is immaterial and immortal, and of more worth than the world: God is to be served with the best we have; as with the best of our substance, so with the best of our persons; and it is the heart, or soul, which he requires to be given him; and such service as is performed with the soul or spirit is most agreeable to him; he being a Spirit, and therefore must be worshipped in spirit and in truth: unless the spirit or soul of a man, is engaged in the service of God, it is of little avail; for bodily exercise profiteth not; preaching, hearing, praying, and praising, should be both with the spirit, and with the understanding: here the psalmist calls upon his soul to "bless" the Lord; not by invoking or conferring a blessing on him, which as it is impossible to be done, so he stands in no need of it, being God, all sufficient, and blessed for evermore; but by proclaiming and congratulating his blessedness, and by giving him thanks for all mercies, spiritual and temporal: and all that is within me, bless his holy name; meaning not only all within his body, his heart, reins, lungs, &c. but all within his soul, all the powers and faculties of it; his understanding, will, affections, and judgment; and all the grace that was wrought in him, faith, hope, love, joy, and the like; these he would have all concerned and employed in praising the name of the Lord; which is exalted above all blessing and praise; is great and glorious in all the earth, by reason of his works wrought, and blessings of goodness bestowed; and which appears to be holy in them all, as it does in the works of creation, providence, and redemption; at the remembrance of which holiness thanks should be given; for he that is glorious in holiness is fearful in praises, Ps 97:12. Robert Jamieson, A. R. Fausset and David Brown 103:1 A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song. (Psa. 103:1-22) Bless, &c.--when God is the object, praise. my soul--myself (Ps 3:3; Ps 25:1), with allusion to the act, as one of intelligence. all . . . within me-- (Deut 6:5). his holy name-- (Ps 5:11), His complete moral perfections.
102:1102:1: Օրհնեա՛ անձն իմ զՏէր, եւ ամենայն ոսկերք իմ զանուն սուրբ նորա։ 1 Օրհնի՛ր Տիրոջը, ո՛վ իմ անձ, եւ իմ բոլոր ոսկորները թող օրհնեն սուրբ անունը նրա: 103 Ո՛վ իմ անձս, օրհնէ՛ Տէրը Ու այն ամէնը, որ իմ ներսիդիս է՝ անոր սուրբ անունը։ Օրհնեա, անձն իմ, զՏէր, եւ ամենայն ^[630]ոսկերք իմ զանուն սուրբ նորա: 102:1: Օրհնեա՛ անձն իմ զՏէր, եւ ամենայն ոսկերք իմ զանուն սուրբ նորա։ 1 Օրհնի՛ր Տիրոջը, ո՛վ իմ անձ, եւ իմ բոլոր ոսկորները թող օրհնեն սուրբ անունը նրա: 103 Ո՛վ իմ անձս, օրհնէ՛ Տէրը Ու այն ամէնը, որ իմ ներսիդիս է՝ անոր սուրբ անունը։ zohrab-1805▾ eastern-1994▾ western am▾	102:1102:1 Благослови, душа моя, Господа, и вся внутренность моя святое имя Его. 102:2 εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master καὶ και and; even μὴ μη not ἐπιλανθάνου επιλανθανομαι forget πάσας πας all; every τὰς ο the ἀνταποδόσεις ανταποδοσις recompense; rendering αὐτοῦ αυτος he; him 102:2 אַל־ ʔal- אַל not תַּסְתֵּ֬ר tastˈēr סתר hide פָּנֶ֨יךָ׀ pānˌeʸḵā פָּנֶה face מִמֶּנִּי֮ mimmennˈî מִן from בְּ bᵊ בְּ in יֹ֪ום yˈôm יֹום day צַ֫ר ṣˈar צרר wrap, be narrow לִ֥י lˌî לְ to הַטֵּֽה־ haṭṭˈē- נטה extend אֵלַ֥י ʔēlˌay אֶל to אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶ֝קְרָ֗א ˈʔeqrˈā קרא call מַהֵ֥ר mahˌēr מהר hasten עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer 102:2. benedic anima mea Domino et noli oblivisci omnium retributionum eiusBless the Lord, O my soul, and never forget all he hath done for thee. 102:2. Do not turn your face away from me. In whatever day that I am in trouble, incline your ear to me. In whatever day that I will call upon you, heed me quickly. 102:2. Hide not thy face from me in the day [when] I am in trouble; incline thine ear unto me: in the day [when] I call answer me speedily. 1. Bless the LORD, O my soul; and all that is within me, his holy name. 102:1 Bless the LORD, O my soul: and all that is within me, [bless] his holy name: 102:1 Благослови, душа моя, Господа, и вся внутренность моя святое имя Его. 102:2 εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master καὶ και and; even μὴ μη not ἐπιλανθάνου επιλανθανομαι forget πάσας πας all; every τὰς ο the ἀνταποδόσεις ανταποδοσις recompense; rendering αὐτοῦ αυτος he; him 102:2 אַל־ ʔal- אַל not תַּסְתֵּ֬ר tastˈēr סתר hide פָּנֶ֨יךָ׀ pānˌeʸḵā פָּנֶה face מִמֶּנִּי֮ mimmennˈî מִן from בְּ bᵊ בְּ in יֹ֪ום yˈôm יֹום day צַ֫ר ṣˈar צרר wrap, be narrow לִ֥י lˌî לְ to הַטֵּֽה־ haṭṭˈē- נטה extend אֵלַ֥י ʔēlˌay אֶל to אָזְנֶ֑ךָ ʔoznˈeḵā אֹזֶן ear בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶ֝קְרָ֗א ˈʔeqrˈā קרא call מַהֵ֥ר mahˌēr מהר hasten עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer 102:2. benedic anima mea Domino et noli oblivisci omnium retributionum eius Bless the Lord, O my soul, and never forget all he hath done for thee. 102:2. Do not turn your face away from me. In whatever day that I am in trouble, incline your ear to me. In whatever day that I will call upon you, heed me quickly. 102:2. Hide not thy face from me in the day [when] I am in trouble; incline thine ear unto me: in the day [when] I call answer me speedily. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Cheerful Praise. 1 Bless the LORD, O my soul: and all that is within me, bless his holy name. 2 Bless the LORD, O my soul, and forget not all his benefits: 3 Who forgiveth all thine iniquities; who healeth all thy diseases; 4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; 5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's. David is here communing with his own heart, and he is no fool that thus talks to himself and excites his own soul to that which is good. Observe, I. How he stirs up himself to the duty of praise, v. 1, 2. 1. It is the Lord that is to be blessed and spoken well of; for he is the fountain of all good, whatever are the channels or cisterns; it is to his name, his holy name, that we are to consecrate our praise, giving thanks at the remembrance of his holiness. 2. It is the soul that is to be employed in blessing God, and all that is within us. We make nothing of our religious performances if we do not make heart-work of them, if that which is within us, nay, if all that is within us, be not engaged in them. The work requires the inward man, the whole man, and all little enough. 3. In order to our return of praises to God, there must be a grateful remembrance of the mercies we have received from him: Forget not all his benefits. If we do not give thanks for them, we do forget them; and that is unjust as well as unkind, since in all God's favours there is so much that is memorable. "O my soul! to thy shame be it spoken, thou hast forgotten many of his benefits; but surely thou wilt not forget them all, for thou shouldst not have forgotten any." II. How he furnishes himself with abundant matter for praise, and that which is very affecting: "Come, my soul, consider what God has done for thee." 1. "He has pardoned thy sins (v. 3); he has forgiven, and does forgive, all thy iniquities." This is mentioned first because by the pardon of sin that is taken away which kept good things from us, and we are restored to the favour of God, which bestows good things on us. Think what the provocation was; it was iniquity, and yet pardoned; how many the provocations were, and yet all pardoned. He has forgiven all our trespasses. It is a continued act; he is still forgiving, as we are still sinning and repenting. 2. "He has cured thy sickness." The corruption of nature is the sickness of the soul; it is its disorder, and threatens its death. This is cured in sanctification; when sin is mortified, the disease is healed; though complicated, it is all healed. Our crimes were capital, but God saves our lives by pardoning them; our diseases were mortal, but God saves our lives by healing them. These two go together; for, as for God, his work is perfect and not done by halves; if God take away the guilt of sin by pardoning mercy, he will break the power of it by renewing grace. Where Christ is made righteousness to any soul he is made sanctification, 1 Cor. i. 30. 3. "He has rescued thee from danger." A man may be in peril of life, not only by his crimes, or his diseases, but by the power of his enemies; and therefore here also we experience the divine goodness: Who redeemed thy life from destruction (v. 4), from the destroyer, from hell (so the Chaldee), from the second death. The redemption of the soul is precious; we cannot compass it, and therefore are the more indebted to divine grace that has wrought it out, to him who has obtained eternal redemption for us. See Job xxxiii. 24, 28. 4. "He has not only saved thee from death and ruin, but has made thee truly and completely happy, with honour, pleasure, and long life." (1.) "He has given thee true honour and great honour, no less than a crown: He crowns thee with his lovingkindness and tender mercies;" and what greater dignity is a poor soul capable of than to be advanced into the love and favour of God? This honour have all his saints. What is the crown of glory but God's favour? (2.) "He has given thee true pleasure: He satisfies thy mouth with good things" (v. 5); it is only the favour and grace of God that can give satisfaction to a soul, can suit its capacities, supply its needs, and answer to its desires. Nothing but divine wisdom can undertake to fill its treasures (Prov. viii. 21); other things will surfeit, but not satiate, Eccl. vi. 7; Isa. lv. 2. (3.) "He has given thee a prospect and pledge of long life: Thy youth is renewed like the eagle's." The eagle is long-lived, and, as naturalists say, when she is nearly 100 years old, casts all her feathers (as indeed she changes them in a great measure every year at moulting time), and fresh ones come, so that she becomes young again. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, then they may be said to return to the days of their youth, Job xxxiii. 25. Adam Clarke: Commentary on the Bible - 1831 103:2: Forget not all his benefits - Call them into recollection; particularize the chief of them; and here record them for an everlasting memorial. Albert Barnes: Notes on the Bible - 1834 103:2: Bless the Lord, O my soul - The repetition here denotes the intensity or earnestness of the wish or desire of the psalmist. It is an emphatic calling upon his soul, that is, himself, never to forget the many favors which God was continually conferring upon him. And forget not all his benefits - Any of his favors. This refers not to those favors in the aggregate, but it is a call to remember them in particular. The word rendered "benefits" - גמול gemû l - means properly an act, work, doing, whether good or evil, Psa 137:8; and then, "desert," or what a man deserves "for" his act; "recompence." It is rendered "deserving" in Jdg 9:16; benefit, as here, in Ch2 32:25; "desert," Psa 28:4; "reward," Psa 94:2; Isa 3:11; Oba 1:15; "recompence," Pro 12:14; Isa 35:4; Isa 59:18; Isa 66:6; Jer 51:6; Lam 3:64; Joe 3:4, Joe 3:7. The proper reference here is to the divine "dealings," - to what God had done - as a reason for blessing his name. His "dealings" with the psalmist had been such as to call for praise and gratitude. What those "dealings" particularly were he specifies in the following verses. The call here on his soul is not to forget these divine dealings, as laying the foundation for praise. We shall find, when we reach the end of life, that all which God has done, however dark and mysterious it may have appeared at the time, was so connected with our good as to make it a proper subject of praise and thanksgiving. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:2: forget not: Psa 105:5, Psa 106:7, Psa 106:21, Psa 116:12; Deu 8:2-4, Deu 8:10-14, Deu 32:6, Deu 32:18; Ch2 32:25; Isa 63:1, Isa 63:7; Jer 2:31, Jer 2:32; Luk 17:15-18; Eph 2:11-13 John Gill 103:2 Bless the Lord, O my soul,.... Which is repeated to show the importance of the service, and the vehement desire of the psalmist, that his soul should be engaged in it: and forget not all his benefits; not any of them; the least of them are not to be forgotten, being such as men are altogether unworthy of; they flow not from the merit of men, but from the mercy of God; and they are many, even innumerable; they are new every morning, and continue all the day; and how great must the sum of them be, and not one should be forgotten; and yet even good men are very apt to forget them; as the Israelites of old, who sung the praises of the Lord, and soon forgot his works: the Lord, knowing the weakness of his people's memories, has not only, under the Gospel dispensation, appointed an ordinance, to be continued to the end of the world, to commemorate a principal blessing and benefit of his, redemption by his Son; but has also promised his Spirit, to bring all things to their remembrance; and this they should be concerned for, that they do remember what God has done for them, in order both to show gratitude and thankfulness to him, and for the encouragement of their faith and hope in him. Robert Jamieson, A. R. Fausset and David Brown 103:2 forget not all--not any, none of His benefits.
102:2102:2: Օրհնեա՛ անձն իմ զՏէր, եւ մի՛ մոռանար զամենայն տուրս նորա։ 2 Օրհնի՛ր Տիրոջը, ո՛վ իմ անձ, եւ մի՛ մոռացիր բոլոր պարգեւները նրա, 2 Ո՛վ իմ անձս, օրհնէ՛ Տէրը Եւ անոր բոլոր բարերարութիւնները մի՛ մոռնար։ Օրհնեա, անձն իմ, զՏէր, եւ մի՛ մոռանար զամենայն տուրս նորա: 102:2: Օրհնեա՛ անձն իմ զՏէր, եւ մի՛ մոռանար զամենայն տուրս նորա։ 2 Օրհնի՛ր Տիրոջը, ո՛վ իմ անձ, եւ մի՛ մոռացիր բոլոր պարգեւները նրա, 2 Ո՛վ իմ անձս, օրհնէ՛ Տէրը Եւ անոր բոլոր բարերարութիւնները մի՛ մոռնար։ zohrab-1805▾ eastern-1994▾ western am▾	102:2102:2 Благослови, душа моя, Господа и не забывай всех благодеяний Его. 102:3 τὸν ο the εὐιλατεύοντα ευιλατευω all; every ταῖς ο the ἀνομίαις ανομια lawlessness σου σου of you; your τὸν ο the ἰώμενον ιαομαι heal πάσας πας all; every τὰς ο the νόσους νοσος disease σου σου of you; your 102:3 כִּֽי־ kˈî- כִּי that כָל֣וּ ḵālˈû כלה be complete בְ vᵊ בְּ in עָשָׁ֣ן ʕāšˈān עָשָׁן smoke יָמָ֑י yāmˈāy יֹום day וְ֝ ˈw וְ and עַצְמֹותַ֗י ʕaṣmôṯˈay עֶצֶם bone כְּמֹו־ kᵊmô- כְּמֹו like קֵ֥ד qˌēḏ קֵד [uncertain] נִחָֽרוּ׃ niḥˈārû חרר be hot 102:3. qui propitiatur cunctis iniquitatibus tuis et sanat omnes infirmitates tuasWho forgiveth all thy iniquities: who healeth all thy diseases. 102:3. For my days have faded away like smoke, and my bones have dried out like firewood. 102:3. For my days are consumed like smoke, and my bones are burned as an hearth. 2. Bless the LORD, O my soul, and forget not all his benefits: 102:2 Bless the LORD, O my soul, and forget not all his benefits: 102:2 Благослови, душа моя, Господа и не забывай всех благодеяний Его. 102:3 τὸν ο the εὐιλατεύοντα ευιλατευω all; every ταῖς ο the ἀνομίαις ανομια lawlessness σου σου of you; your τὸν ο the ἰώμενον ιαομαι heal πάσας πας all; every τὰς ο the νόσους νοσος disease σου σου of you; your 102:3 כִּֽי־ kˈî- כִּי that כָל֣וּ ḵālˈû כלה be complete בְ vᵊ בְּ in עָשָׁ֣ן ʕāšˈān עָשָׁן smoke יָמָ֑י yāmˈāy יֹום day וְ֝ ˈw וְ and עַצְמֹותַ֗י ʕaṣmôṯˈay עֶצֶם bone כְּמֹו־ kᵊmô- כְּמֹו like קֵ֥ד qˌēḏ קֵד [uncertain] נִחָֽרוּ׃ niḥˈārû חרר be hot 102:3. qui propitiatur cunctis iniquitatibus tuis et sanat omnes infirmitates tuas Who forgiveth all thy iniquities: who healeth all thy diseases. 102:3. For my days have faded away like smoke, and my bones have dried out like firewood. 102:3. For my days are consumed like smoke, and my bones are burned as an hearth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:3: Who forgiveth - The benefits are the following, 1. Forgiveness of sin. 2. Restoration of health: "Who healeth all thy diseases." Albert Barnes: Notes on the Bible - 1834 103:3: Who forgiveth all thine iniquities - Pardoning all thy sins. That is, It is a characteristic of God to pardon sin, and I have evidence that he has done it in my own case, and this is a ground for praise. It is observable that this is the first thing in view of the psalmist - the first of the "benefits" which he had received from God, or the first thing in importance among his acts or his dealings, which called for praise. Properly considered, this is the first thing which calls for praise. That God is a merciful God - that he has declared his willingness to pardon sin - that he has devised and Rev_ealed a way by which this can be done, and that he has actually done it in our own case, is the most important matter for which we should praise him. When we understand all the things which most affect our welfare, and which enter most deeply into our happiness here and hereafter, we shall find that this is a blessing compared with which all other favors are comparative trifles. Who healeth all thy diseases - Perhaps, in the case of the psalmist, referring to some particular instance in which he had been recovered from dangerous sickness. The word rendered "diseases" - תחלואים tachă lû'iym - occurs only in the plural form. It is translated "sicknesses," in Deu 29:22; "diseases," as here, in Ch2 21:19; "them that are sick," in Jer 14:18; and "grievous (deaths)" in Jer 16:4. It does not elsewhere occur. It is applicable to all forms of sickness; or in this place it may refer to some particular diseases with which David had been afflicted. We have several allusions in the Psalms to times when the authors of the psalms were afflicted with sickness. So in the Psalms of David. Compare Psa 6:2; Psa 38:7; Psa 41:8. The thought here is, that it is a proper ground of praise to God that he has the power of healing disease. All instances of restoration to health are illustrations of this, for whatever may be the skill of physicians, or the wise adaptation of means, healing virtue comes from God alone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:3: forgiveth: Psa 32:1-5, Psa 51:1-3, Psa 130:8; Sa2 12:13; Isa 43:25; Mat 9:2-6; Mar 2:5, Mar 2:10, Mar 2:11; Luk 7:47, Luk 7:48; Eph 1:7 healeth: Psa 30:2, Psa 38:1-7, Psa 41:3, Psa 41:4, Psa 41:8, Psa 107:17-22, Psa 147:3; Exo 15:26; Num 12:13, Num 21:7-9; Isa 33:24, Isa 53:5; Jer 17:14; Jam 5:15 Geneva 1599 103:3 Who (b) forgiveth all thine iniquities; who healeth all thy diseases; (b) That is, the beginning and chiefest of all benefits, remission of sin. John Gill 103:3 Who forgiveth all thine iniquities,.... The psalmist explains here what he means by benefits, and gives a particular enumeration of them; and begins with the blessing of pardon, which is a special and peculiar benefit; it is according to the riches of divine grace, and the multitude of tender mercies; without which all outward blessings signify nothing; and, without a sense of this, a man is not in a suitable and proper frame to bless the Lord; and this being the first benefit a soul sensible of sin, its guilt and is concerned for, and seeks after; so enjoying it, it is the first he is thankful for: this is rightly ascribed to God; for none can forgive sins but he; and what he forgives are not mere infirmities, peccadillos, the lesser sins of life; but "iniquities", grosser sins, unrighteousnesses, impieties, the most enormous crimes, sins of a crimson and scarlet die; yea, "all" of them, though they are many, more than the hairs of a man's head; he abundantly pardons, multiplies pardons, as sins are multiplied, and leaves none unforgiven; original sin, actual sins, sins of heart, lip, and life, of omission and commission, all are forgiven for Christ's sake: and the special mercy is when a man has an application of this to himself, and can say to his soul, as David to his, God has forgiven "thine" iniquities; for though it may be observed with pleasure, and it is an encouragement to hope in the Lord, that he is a forgiving God, and has forgiven others, yet what would this avail a man, if his sins should not be forgiven? the sweetness of the blessing lies in its being brought home to a man's own soul: and it may be further observed, that this is a continued act; it is not said who has forgiven, and will forgive, though both are true; but "forgiveth", continues to forgive; for as there is a continual virtue in the sacrifice of the Lamb of God to take away the sin of the world, and in his blood to cleanse from all sin, so there is a continual flow of pardoning grace in the heart of God, which is afresh applied to the consciences of his people by his Spirit; and this is a blessing to be thankful for: who healeth all thy diseases; not bodily ones, though the Lord is the physician of the bodies as well as of the souls of men, and sometimes heals the diseases of soul and body at once, as in the case of the paralytic man in the Gospel; but spiritual diseases, or soul maladies, are here meant; the same with "iniquities" in the preceding clause: sin is a natural, hereditary, epidemical, nauseous, and mortal disease; and there are many of them, a complication of them, in men, which God only can cure; and he heals them by his word, by means of his Gospel, preaching peace, pardon, and righteousness by Christ; by the blood, wounds, and stripes of his Son; by the application of pardoning grace and mercy; for healing diseases, and forgiving iniquities, are one and the same thing; see Is 33:24, and this the Lord does freely, fully, and infallibly, and for which thanks are due unto him; and it would be very ungrateful, and justly resented, should they not be returned to him; see Lk 17:15. Robert Jamieson, A. R. Fausset and David Brown 103:3 diseases--as penal inflictions (Deut 29:22; 2Chron 21:19).
102:3102:3: Ո քաւէ զմեղս քո, բժշկէ զամենայն հիւանդութիւնս քո։ 3 ով քաւութիւն է տալիս քո մեղքերին, բժշկում ախտերը քո բոլոր: 3 Որ կը քաւէ բոլոր անօրէնութիւններդ Ու կը բժշկէ քու բոլոր հիւանդութիւններդ, Ո քաւէ զմեղս քո, բժշկէ զամենայն հիւանդութիւնս քո: 102:3: Ո քաւէ զմեղս քո, բժշկէ զամենայն հիւանդութիւնս քո։ 3 ով քաւութիւն է տալիս քո մեղքերին, բժշկում ախտերը քո բոլոր: 3 Որ կը քաւէ բոլոր անօրէնութիւններդ Ու կը բժշկէ քու բոլոր հիւանդութիւններդ, zohrab-1805▾ eastern-1994▾ western am▾	102:3102:3 Он прощает все беззакония твои, исцеляет все недуги твои; 102:4 τὸν ο the λυτρούμενον λυτροω ransom ἐκ εκ from; out of φθορᾶς φθορα corruption τὴν ο the ζωήν ζωη life; vitality σου σου of you; your τὸν ο the στεφανοῦντά στεφανοω laurel σε σε.1 you ἐν εν in ἐλέει ελεος mercy καὶ και and; even οἰκτιρμοῖς οικτιρμος compassion 102:4 הוּכָּֽה־ hûkkˈā- נכה strike כָ֭ ˈḵā כְּ as † הַ the עֵשֶׂב ʕēśˌev עֵשֶׂב herb וַ wa וְ and יִּבַ֣שׁ yyivˈaš יבשׁ be dry לִבִּ֑י libbˈî לֵב heart כִּֽי־ kˈî- כִּי that שָׁ֝כַ֗חְתִּי ˈšāḵˈaḥtî שׁכח forget מֵ mē מִן from אֲכֹ֥ל ʔᵃḵˌōl אכל eat לַחְמִֽי׃ laḥmˈî לֶחֶם bread 102:4. qui redimit de corruptione vitam tuam et coronat te misericordia et miserationibusWho redeemeth thy life from destruction: who crowneth thee with mercy and compassion. 102:4. I have been cut down like hay, and my heart has withered, for I had forgotten to eat my bread. 102:4. My heart is smitten, and withered like grass; so that I forget to eat my bread. 3. Who forgiveth all thine iniquities; who healeth all thy diseases; 102:3 Who forgiveth all thine iniquities; who healeth all thy diseases: 102:3 Он прощает все беззакония твои, исцеляет все недуги твои; 102:4 τὸν ο the λυτρούμενον λυτροω ransom ἐκ εκ from; out of φθορᾶς φθορα corruption τὴν ο the ζωήν ζωη life; vitality σου σου of you; your τὸν ο the στεφανοῦντά στεφανοω laurel σε σε.1 you ἐν εν in ἐλέει ελεος mercy καὶ και and; even οἰκτιρμοῖς οικτιρμος compassion 102:4 הוּכָּֽה־ hûkkˈā- נכה strike כָ֭ ˈḵā כְּ as † הַ the עֵשֶׂב ʕēśˌev עֵשֶׂב herb וַ wa וְ and יִּבַ֣שׁ yyivˈaš יבשׁ be dry לִבִּ֑י libbˈî לֵב heart כִּֽי־ kˈî- כִּי that שָׁ֝כַ֗חְתִּי ˈšāḵˈaḥtî שׁכח forget מֵ mē מִן from אֲכֹ֥ל ʔᵃḵˌōl אכל eat לַחְמִֽי׃ laḥmˈî לֶחֶם bread 102:4. qui redimit de corruptione vitam tuam et coronat te misericordia et miserationibus Who redeemeth thy life from destruction: who crowneth thee with mercy and compassion. 102:4. I have been cut down like hay, and my heart has withered, for I had forgotten to eat my bread. 102:4. My heart is smitten, and withered like grass; so that I forget to eat my bread. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:4: Who redeemeth - 3. Preservation from destruction. הגואל haggoel, properly, redemption of life by the kinsman; possibly looking forward, in the spirit of prophecy, to him who became partaker of our flesh and blood, that he might have the right to redeem our souls from death by dying in our stead. 4. Changing and ennobling his state; weaving a crown for him out of loving-kindness and tender mercies. Albert Barnes: Notes on the Bible - 1834 103:4: Who redeemeth thy life from destruction - That is, who saves it from death when exposed to danger, or when attacked by disease. The word "destruction" or "corruption" here is equivalent to the grave, since it is there that the body returns to corruption. Compare the notes at Psa 16:10. Who crowneth thee - The idea here is not merely that God is the source of these blessings, but that there is something of beauty, of dignity, of honor, as in the conferring of a crown or garland on anyone. Compare the notes at Psa 65:11. With loving-kindness and tender mercies - mercy and compassions. God showed mercy to him - evinced compassion - and these were so abundant that they might be said to be the crown or ornament of his life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:4: redeemeth: Psa 34:22, Psa 56:13, Psa 71:23; Gen 48:16; Job 33:19-30; Rev 5:9 crowneth: Psa 103:12 *marg. Psa 8:5, Psa 21:3, Psa 65:11; Jam 1:12; Pe1 5:4 Geneva 1599 103:4 Who redeemeth thy life from (c) destruction; who crowneth thee with lovingkindness and tender mercies; (c) For before we have remission of our sins, we are as dead men in the grave. John Gill 103:4 Who redeemeth thy life from destruction,.... Not from temporal destruction, to which the natural life is subject, through diseases, dangerous occurrences, and the malice of enemies; to be delivered from which is a blessing, and for which God is to be praised; but from eternal destruction, the destruction of the body and soul in hell; and so the Targum, "who redeemest thy life from hell;'' to which destruction all men are liable through sin; their ways lead unto it, and grace only prevents it: the people of God are redeemed from sin, the cause of it; and from the curse of the law, in the execution of which it lies; and from Satan, the executor of it; and all this by Christ, who is the Redeemer appointed and sent, and who being mighty, and so equal to the work, has obtained eternal redemption; through which the saints are secure from going down to the pit of destruction, or from wrath to come; and this is a blessing they can never be enough thankful for; see Lk 1:68, who crowneth thee with lovingkindness and tender mercies; with all other blessings which flow from the lovingkindness and tender mercy of God, even all the blessings of the everlasting covenant, the sure mercies of David; all the spiritual blessings with which the saints are blessed in Christ, the grace given them in him, and the mercy kept with him for evermore; all things pertaining to life and godliness given in regeneration; the fruits of great love and abundant mercy, with all the other supplies of grace between that and eternal glory: "crowning" with these denotes an application and enjoyment of them, the great plenty and abundance of them, a being surrounded and loaded with them; as also the honour that goes along with them, which makes those that have them great and glorious, rich and honourable; as well as preservation and protection by them; these encompassing about as a crown the head, and as a shield the body; see Ps 5:12, where the same word is used as here. Robert Jamieson, A. R. Fausset and David Brown 103:4 redeemeth--Cost is implied. destruction--literally, "pit of corruption" (Ps 16:10). crowneth--or, "adorneth" (Ps 65:11). tender mercies--compassions (compare Ps 25:6; Ps 40:11).
102:4102:4: Ո փրկէ յապականութենէ զկեանս քո, պսակէ զքեզ ողորմութեամբ եւ գթութեամբ։ 4 Նա, որ քո կեանքը փրկում է ապականութիւնից, քեզ պսակում է ողորմութեամբ ու գթութեամբ, 4 Որ կը փրկէ քու կեանքդ ապականութենէ Եւ կը պսակէ քեզ ողորմութիւնով ու գթութիւնով. Ո փրկէ յապականութենէ զկեանս քո, պսակէ զքեզ ողորմութեամբ եւ գթութեամբ: 102:4: Ո փրկէ յապականութենէ զկեանս քո, պսակէ զքեզ ողորմութեամբ եւ գթութեամբ։ 4 Նա, որ քո կեանքը փրկում է ապականութիւնից, քեզ պսակում է ողորմութեամբ ու գթութեամբ, 4 Որ կը փրկէ քու կեանքդ ապականութենէ Եւ կը պսակէ քեզ ողորմութիւնով ու գթութիւնով. zohrab-1805▾ eastern-1994▾ western am▾	102:4102:4 избавляет от могилы жизнь твою, венчает тебя милостью и щедротами; 102:5 τὸν ο the ἐμπιπλῶντα εμπιπλημι fill in; fill up ἐν εν in ἀγαθοῖς αγαθος good τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration σου σου of you; your ἀνακαινισθήσεται ανακαινιζω renew ὡς ως.1 as; how ἀετοῦ αετος eagle ἡ ο the νεότης νεοτης youth σου σου of you; your 102:5 מִ mi מִן from קֹּ֥ול qqˌôl קֹול sound אַנְחָתִ֑י ʔanḥāṯˈî אֲנָחָה sigh דָּבְקָ֥ה dāvᵊqˌā דבק cling, cleave to עַ֝צְמִ֗י ˈʕaṣmˈî עֶצֶם bone לִ li לְ to בְשָׂרִֽי׃ vᵊśārˈî בָּשָׂר flesh 102:5. qui replet bonis ornamentum tuum innovabitur sicut aquilae iuventus tuaWho satisfieth thy desire with good things: thy youth shall be renewed like the eagle's. 102:5. Before the voice of my groaning, my bone has adhered to my flesh. 102:5. By reason of the voice of my groaning my bones cleave to my skin. 4. Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies: 102:4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies: 102:4 избавляет от могилы жизнь твою, венчает тебя милостью и щедротами; 102:5 τὸν ο the ἐμπιπλῶντα εμπιπλημι fill in; fill up ἐν εν in ἀγαθοῖς αγαθος good τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration σου σου of you; your ἀνακαινισθήσεται ανακαινιζω renew ὡς ως.1 as; how ἀετοῦ αετος eagle ἡ ο the νεότης νεοτης youth σου σου of you; your 102:5 מִ mi מִן from קֹּ֥ול qqˌôl קֹול sound אַנְחָתִ֑י ʔanḥāṯˈî אֲנָחָה sigh דָּבְקָ֥ה dāvᵊqˌā דבק cling, cleave to עַ֝צְמִ֗י ˈʕaṣmˈî עֶצֶם bone לִ li לְ to בְשָׂרִֽי׃ vᵊśārˈî בָּשָׂר flesh 102:5. qui replet bonis ornamentum tuum innovabitur sicut aquilae iuventus tua Who satisfieth thy desire with good things: thy youth shall be renewed like the eagle's. 102:5. Before the voice of my groaning, my bone has adhered to my flesh. 102:5. By reason of the voice of my groaning my bones cleave to my skin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:5: Who satisfieth thy mouth - 5. For continual communications of spiritual and temporal good; so that the vigor of his mind was constantly supported and increased. Thy youth is renewed like the eagle's - There is such a vast variety of the eagle, or genus Falco, that it is not easy to determine which is meant here. The Hebrew נשר neser is a general name for such as were known in the land of Judea; which were probably such as belong to the genus Aquila, comprehending forty-one species and seven varieties. There are as many legends of the eagle among the ancient writers, as there are of some saints in the calendar; and all equally true. Even among modern divines, Bible Dictionary men, and such like, the most ridiculous tales concerning this bird continue to be propagated; and no small portion of them have been crowded into comments on this very verse. One specimen my old Psalter affords, which, for its curiosity, I shall lay before the reader: - Trans. Newed sal be als of aeren thi youthed. Par - The arne when he is greved with grete elde, his neb waxis so gretely, that he may nogt open his mouth and take mete: bot then he smytes his neb to the stane, and has away the solgh, and than he gaes til mete, and be commes yong a gayne. Swa Criste duse a way fra us oure elde of syn and mortalite, that settes us to ete oure brede in hevene, and newes us in hym. The plain English of all this is: - "When the arne [eagle, from the Anglo-Saxon a word which Dr. Jamieson has not entered in his dictionary] is oppressed with old age, his bill grows so much that he cannot open his mouth in order to take meat. He then smites his bill against a stone, and breaks off the slough - the excrescence that prevented him from eating; and then he goes to his ordinary food, and becomes young again. So Christ takes away from us our old age of sin and death, and gives us to eat of that bread which comes down from heaven: and thus gives us a new life in himself." I believe the meaning of the psalmist is much more simple: he refers to the moulting of birds, which, in most, takes place annually, in which they cast their old feathers and get a new plumage. To express this, he might as well have chosen any bird, as this is common to all the feathered race; but he chose the king of the birds, because of his bulk, his strength, and vivacity. The long life of the eagle might have induced the psalmist to give it the preference. An eagle was nine years in the possession of Owen Holland, Esq., of Conway, in Wales, and had lived thirty-two years in the possession of the gentleman who made it a present to him: but of its previous age, for it came from Ireland, we are not informed. Keysler relates that an eagle died at Vienna, after a confinement of one hundred and four years! The eagle can subsist a long time without food. That first mentioned above, through the neglect of a servant, was twenty-one days without food, and yet survived this long fast. The meaning and moral of the psalmist are not difficult of comprehension. The Israelites, when redeemed from their captivity, should be so blessed by their God that they should reacquire their political strength and vigor; and should be so quickened by the Divine Spirit, that old things should be passed away, and all things become new. Albert Barnes: Notes on the Bible - 1834 103:5: Who satisfieth thy mouth with good things - The word translated "thy mouth" here is rendered in the Chaldee "thy age;" in the Arabic, the Septuagint, and the Latin Vulgate, "thy desire;" in the Syriac, "thy body;" DeWette renders it, "thy age." So also Tholuck. The Hebrew word - עדי ‛ ă dı̂ y - is rendered "ornaments" in Exo 33:4-6; Sa2 1:24; Isa 49:18; Jer 2:32; Jer 4:30; Eze 7:20; Eze 16:11, Eze 16:17 (margin,); Eze 23:40; and "mouth" in Psa 32:9, as here. These are the only places in which it occurs. Gesenius renders it here "age," and supposes that it stands in contrast with the word "youth" in the other part of the verse. The connection would seem to demand this, though it is difficult to make it out from any usage of the Hebrew word. Professor Alexander renders it "thy soul" - from the supposition that the Hebrew word "ornament" is used as if in reference to the idea that the "soul" is the chief glory or ornament of man. This seems, however, to be a very forced explanation. I confess myself unable to determine the meaning. So that thy youth is renewed like the eagle's - Compare Isa 40:31. The allusion, to which there is supposed to be a reference here, is explained in the notes at that passage. Whatever may be true in regard to the supposed fact pertaining to the eagle, about its renewing its strength and vigor in old age, the meaning here is simply that the strength of the psalmist in old age became like the strength of the eagle. Sustained by the bounty of God in his old age he became, as it were, young again. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:5: satisfieth: Psa 23:5, Psa 63:5, Psa 65:4, Psa 104:28, Psa 107:9, Psa 115:15, Psa 115:16; Ti1 6:17 thy youth: Isa 40:31; Hos 2:15; Co2 4:16 Geneva 1599 103:5 Who satisfieth thy mouth with good [things; so that] thy (d) youth is renewed like the eagle's. (d) As the eagle, when her beak overgrows, sucks blood and so is renewed in strength, even so God miraculously gives strength to his Church above all man's expectations. John Gill 103:5 Who satisfieth thy mouth with good things,.... With the good things in the heart of God, with his favour and lovingkindness, as with marrow and fatness; with the good things in the hands of Christ, with the fulness of grace in him, with pardon, righteousness, and salvation by him; with the good things of the Spirit of God, his gifts and graces; and with the provisions of the Lord's house, the goodness and fatness of it; these he shows unto his people, creates hungerings and thirstings in them after them, sets their hearts a longing after them, and then fills and satisfies them with them: hence the Septuagint, Vulgate Latin, and Arabic versions render it, "who filleth thy desire with good things": the word used has sometimes the signification of an ornament; wherefore Aben Ezra interprets it of the soul, which is the glory and ornament of the body, and renders it, "who satisfieth thy soul with good things"; which is not amiss: "so that thy youth is renewed like the eagle's"; not the youth of the body, or the juvenile vigour of it; nor the outward prosperity of it; but the youth of grace, or a renewal of spiritual love and affection to divine and heavenly persons and things; of holy zeal for God, his ways and worship; for Christ, his Gospel, truths, and ordinances; of spiritual joy and comfort, strength, liveliness, and activity, as formerly were in the days of espousals, in the youth of first conversion, or when first made acquainted with the best things; so that though the outward man may decay, yet the inward man is renewed day by day: and this is said to be "like the eagle's", whose youth and strength are renewed, as some observe (a), by dropping their feathers, and having new ones, by feeding upon the blood of slain creatures; and whereas, when they are grown old, the upper part of their bill grows over the lower part (b), so that they are not able, to eat, but must die through want; Austin (c) says, that by rubbing it against a rock, it comes to its use of eating, and so recovers its strength: but there is no need to have recourse to any of these things; for as the old age of au eagle is lively and vigorous, like the youth of another creature; so it is here signified, that saints through the grace of God, even in old age, become fat and flourishing, and fruitful, and are steadfast and immovable, always abounding in the work of the Lord, run and are not weary, walk and faint not, Is 40:31, all which are inestimable mercies, and the Lord is to be praised for them. (a) Ambrosii Opera, tom. 5. p. 78. (b) Aristot. de Animal. l. 9. c. 32. Plin. Nat. Hist. l. 10. c. 3. (c) Opera, tom. 8. in Psal. 102. fol. 474. c. John Wesley 103:5 The eagles - Which lives long in great strength and vigour. Robert Jamieson, A. R. Fausset and David Brown 103:5 By God's provision, the saint retains a youthful vigor like the eagles (Ps 92:14; compare Is 40:31).
102:5102:5: Ո լնու ՚ի բարութենէ զցանկութիւն քո, նորոգեսցի որպէս արծուոյ մանկութիւն քո[7391]։ [7391] Ոմանք.Որպէս արծուի ման՛՛։ 5 որ բարութեամբ յագեցնում է ցանկութիւնը քո, եւ քո երիտասարդութիւնը նորոգւում է արծուի պէս: 5 Որ կը լեցնէ քու ծերութիւնդ բարութիւնով Ու քու մանկութիւնդ արծիւի պէս կը նորոգուի։ Ո լնու ի բարութենէ ^[631]զցանկութիւն քո, նորոգեսցի որպէս արծուոյ մանկութիւն քո: 102:5: Ո լնու ՚ի բարութենէ զցանկութիւն քո, նորոգեսցի որպէս արծուոյ մանկութիւն քո[7391]։ [7391] Ոմանք.Որպէս արծուի ման՛՛։ 5 որ բարութեամբ յագեցնում է ցանկութիւնը քո, եւ քո երիտասարդութիւնը նորոգւում է արծուի պէս: 5 Որ կը լեցնէ քու ծերութիւնդ բարութիւնով Ու քու մանկութիւնդ արծիւի պէս կը նորոգուի։ zohrab-1805▾ eastern-1994▾ western am▾	102:5102:5 насыщает благами желание твое: обновляется, подобно орлу, юность твоя. 102:6 ποιῶν ποιεω do; make ἐλεημοσύνας ελεημοσυνη mercy ὁ ο the κύριος κυριος lord; master καὶ και and; even κρίμα κριμα judgment πᾶσι πας all; every τοῖς ο the ἀδικουμένοις αδικεω injure; unjust to 102:6 דָּ֭מִיתִי ˈdāmîṯî דמה be like לִ li לְ to קְאַ֣ת qᵊʔˈaṯ קָאַת owl? מִדְבָּ֑ר miḏbˈār מִדְבָּר desert הָ֝יִ֗יתִי ˈhāyˈîṯî היה be כְּ kᵊ כְּ as כֹ֣וס ḵˈôs כֹּוס owlet חֳרָבֹֽות׃ ḥᵒrāvˈôṯ חָרְבָּה ruin 102:6. faciens iustitias Dominus et iudicia cunctis qui calumniam sustinentThe Lord doth mercies, and judgment for all that suffer wrong. 102:6. I have become like a pelican in solitude. I have become like a night raven in a house. 102:6. I am like a pelican of the wilderness: I am like an owl of the desert. 5. Who satisfieth thy mouth with good things; thy youth is renewed like the eagle. 102:5 Who satisfieth thy mouth with good [things; so that] thy youth is renewed like the eagle' s: 102:5 насыщает благами желание твое: обновляется, подобно орлу, юность твоя. 102:6 ποιῶν ποιεω do; make ἐλεημοσύνας ελεημοσυνη mercy ὁ ο the κύριος κυριος lord; master καὶ και and; even κρίμα κριμα judgment πᾶσι πας all; every τοῖς ο the ἀδικουμένοις αδικεω injure; unjust to 102:6 דָּ֭מִיתִי ˈdāmîṯî דמה be like לִ li לְ to קְאַ֣ת qᵊʔˈaṯ קָאַת owl? מִדְבָּ֑ר miḏbˈār מִדְבָּר desert הָ֝יִ֗יתִי ˈhāyˈîṯî היה be כְּ kᵊ כְּ as כֹ֣וס ḵˈôs כֹּוס owlet חֳרָבֹֽות׃ ḥᵒrāvˈôṯ חָרְבָּה ruin 102:6. faciens iustitias Dominus et iudicia cunctis qui calumniam sustinent The Lord doth mercies, and judgment for all that suffer wrong. 102:6. I have become like a pelican in solitude. I have become like a night raven in a house. 102:6. I am like a pelican of the wilderness: I am like an owl of the desert. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6-7. Свои блага Господь изливает на всех людей, всем обиженным Он дает защиту ("правду и суд"). Данный Им закон через Моисея, где Он указал, как нужно жить еврею и с чем согласовать свою волю ("пути"), равно также совершенные тогда чудеса, есть выражение любви и заботливости Бога о человеке. Этим законом Он оградил слабых от самоуправства и безграничного произвола сильных, а своей чудесной помощью поддерживал и питал привязанность к Себе. Adam Clarke: Commentary on the Bible - 1831 103:6: The Lord executeth - This shall be done because the Lord will avenge his elect who have cried unto him day and night for his deliverance: "He is slow to anger;" but he will punish. "He is plenteous in mercy," and he will save. The persevering sinner shall be destroyed; the humble penitent shall be saved. Albert Barnes: Notes on the Bible - 1834 103:6: The Lord executeth righteousness and judgment - That is, "justice." He sees that justice is done to the oppressed. He is on their side. His law, his commands, his judicial decisions, his providential interpositions, are in their favor. This does not mean that it will he done at once; or that there will never be any delay; or that they may not suffer even for a long time - for this occurs in fact; but the meaning is, that God has their true interest at heart; that at proper times, and whenever and whereever there are any dealings of his in the case, his acts are in favor of those that are oppressed; and that there will be sooner or later such interpositions in their behalf as shall entirely vindicate their cause. For all that are oppressed - By harsh laws; by unjust governments; by slavery; by unrighteous decisions in courts; by the pride and power of wicked people. Compare the notes at Isa 1:17, notes at Isa 1:23-27. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:6: executeth: Psa 9:9, Psa 10:14-18, Psa 12:5, Psa 72:4, Psa 72:12, Psa 109:31, Psa 146:7; Deu 24:14, Deu 24:15; Job 27:13-23; Pro 14:31, Pro 22:22, Pro 22:23, Pro 23:10; isa 14:4-32, Isa 14:17-19, Isa 58:6, Isa 58:7; Jer 7:6-15; Eze 22:7, Eze 22:12-14; Mic 2:1-3, Mic 3:2-4; Jam 2:6, Jam 5:1-6 Carl Friedrich Keil and Franz Delitzsch 103:6 His range of vision being widened from himself, the poet now in Ps 103:6 describes God's gracious and fatherly conduct towards sinful and perishing men, and that as it shines forth from the history of Israel and is known and recognised in the light of revelation. What Ps 103:6 says is a common-place drawn from the history of Israel. משׁפּטים is an accusative governed by the עשׂה that is to be borrowed out of עשׂה (so Baer after the Masora). And because Ps 103:6 is the result of an historical retrospect and survey, יודיע in Ps 103:7 can affirm that which happened in the past (cf. Ps 96:6.); for the supposition of Hengstenberg and Hitzig, that Moses here represents Israel like Jacob, Isaac, and Joseph in other instances, is without example in the whole Israelitish literature. It becomes clear from Ps 103:8 in what sense the making of His ways known is meant. The poet has in his mind Moses' prayer: "make known to me now Thy way" (Ex 33:13), which Jahve fulfilled by passing by him as he stood in the cleft of the rock and making Himself visible to him as he looked after Him, amidst the proclamation of His attributes. The ways of Jahve are therefore in this passage not those in which men are to walk in accordance with His precepts (Ps 25:4), but those which He Himself follows in the course of His redemptive history (Ps 67:3). The confession drawn from Ex 34:6. is become a formula of the Israelitish faith (Ps 86:15; Ps 145:8; Joel 2:13; Neh 9:17, and frequently). In Ps 103:9. the fourth attribute (ורב־חסד) is made the object of further praise. He is not only long (ארך from ארך, like כּבד from כּבד) in anger, i.e., waiting a long time before He lets His anger loose, but when He contends, i.e., interposes judicially, this too is not carried to the full extent (Ps 78:38), He is not angry for ever (נטר, to keep, viz., anger, Amos 1:11; cf. the parallels, both as to matter and words, Jer 3:5; Is 57:16). The procedure of His righteousness is regulated not according to our sins, but according to His purpose of mercy. The prefects in Ps 103:10 state that which God has constantly not done, and the futures in Ps 103:9 what He continually will not do. John Gill 103:6 The Lord executeth righteousness and judgment for all that are oppressed. Not only for the Israelites oppressed by the Egyptians, though the psalmist might have them in his view, by what follows; for whom the Lord did justice, by delivering them out of the hands of their oppressors, and by punishing Pharaoh and his people, and bringing down judgments upon them, both in Egypt and at the Red sea; but for all other oppressed ones in common, the poor, the widow, and the fatherless, who are often oppressed by the rich and mighty; the Lord judges their cause, and does them right, and frees them from their oppression; and so all good men who are oppressed by tyrannical princes and cruel persecutors, and all such whom the man of the earth, the man of sin, antichrist, oppresses, Ps 10:18 and all those who are oppressed by the devil, buffeted by Satan, and bore down with his temptations; the Lord rebukes him in his own time, and delivers his people out of his hands; which is matter of praise and thankfulness: the psalmist, in this verse and the following, passes to the consideration of the good things God did for others, in order to keep up a warm sense of divine goodness upon his heart. Robert Jamieson, A. R. Fausset and David Brown 103:6 Literally, "righteousness and judgments," denoting various acts of God's government.
102:6102:6: Առնէ ողորմութիւնս Տէր, եւ իրաւունս ամենայն զրկելոց։ 6 Ողորմութիւն ու արդարութիւն է շնորհում Տէրը բոլոր զրկեալներին: 6 Տէրը արդարութիւն ու իրաւունք կ’ընէ Բոլոր զրկուածներուն. Առնէ ողորմութիւնս Տէր, եւ իրաւունս ամենայն զրկելոց: 102:6: Առնէ ողորմութիւնս Տէր, եւ իրաւունս ամենայն զրկելոց։ 6 Ողորմութիւն ու արդարութիւն է շնորհում Տէրը բոլոր զրկեալներին: 6 Տէրը արդարութիւն ու իրաւունք կ’ընէ Բոլոր զրկուածներուն. zohrab-1805▾ eastern-1994▾ western am▾	102:6102:6 Господь творит правду и суд всем обиженным. 102:7 ἐγνώρισεν γνωριζω make known; point out τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θελήματα θελημα determination; will αὐτοῦ αυτος he; him 102:7 שָׁקַ֥דְתִּי šāqˌaḏtî שׁקד be emaciated וָ wā וְ and אֶֽהְיֶ֑ה ʔˈehyˈeh היה be כְּ֝ ˈkᵊ כְּ as צִפֹּ֗ור ṣippˈôr צִפֹּור bird בֹּודֵ֥ד bôḏˌēḏ בדד be alone עַל־ ʕal- עַל upon גָּֽג׃ gˈāḡ גָּג roof 102:7. notas fecit vias suas Mosi filiis Israhel cogitationes suasHe hath made his ways known to Moses: his wills to the children of Israel. 102:7. I have kept vigil, and I have become like a solitary sparrow on a roof. 102:7. I watch, and am as a sparrow alone upon the house top. 6. The LORD executeth righteous acts, and judgments for all that are oppressed. 102:6 The LORD executeth righteousness and judgment for all that are oppressed: 102:6 Господь творит правду и суд всем обиженным. 102:7 ἐγνώρισεν γνωριζω make known; point out τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θελήματα θελημα determination; will αὐτοῦ αυτος he; him 102:7 שָׁקַ֥דְתִּי šāqˌaḏtî שׁקד be emaciated וָ wā וְ and אֶֽהְיֶ֑ה ʔˈehyˈeh היה be כְּ֝ ˈkᵊ כְּ as צִפֹּ֗ור ṣippˈôr צִפֹּור bird בֹּודֵ֥ד bôḏˌēḏ בדד be alone עַל־ ʕal- עַל upon גָּֽג׃ gˈāḡ גָּג roof 102:7. notas fecit vias suas Mosi filiis Israhel cogitationes suas He hath made his ways known to Moses: his wills to the children of Israel. 102:7. I have kept vigil, and I have become like a solitary sparrow on a roof. 102:7. I watch, and am as a sparrow alone upon the house top. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 The LORD executeth righteousness and judgment for all that are oppressed. 7 He made known his ways unto Moses, his acts unto the children of Israel. 8 The LORD is merciful and gracious, slow to anger, and plenteous in mercy. 9 He will not always chide: neither will he keep his anger for ever. 10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities. 11 For as the heaven is high above the earth, so great is his mercy toward them that fear him. 12 As far as the east is from the west, so far hath he removed our transgressions from us. 13 Like as a father pitieth his children, so the LORD pitieth them that fear him. 14 For he knoweth our frame; he remembereth that we are dust. 15 As for man, his days are as grass: as a flower of the field, so he flourisheth. 16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more. 17 But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; 18 To such as keep his covenant, and to those that remember his commandments to do them. Hitherto the psalmist had only looked back upon his own experiences and thence fetched matter for praise; here he looks abroad and takes notice of his favour to others also; for in them we should rejoice and give thanks for them, all the saints being fed at a common table and sharing in the same blessings. I. Truly God is good to all (v. 6): He executes righteousness and judgment, not only for his own people, but for all that are oppressed; for even in common providence he is the patron of wronged innocency, and, one way or other, will plead the cause of those that are injured against their oppressors. It is his honour to humble the proud and help the helpless. II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean and upright heart. 1. He has revealed himself and his grace to us (v. 7): He made known his ways unto Moses, and by him his acts to the children of Israel, not only by his rod to those who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the first and greatest of divine favours with which the church is blessed; for God restores us to himself by revealing himself to us, and gives us all good by giving us knowledge. He has made known his acts and his ways (that is, his nature, and the methods of his dealing with the children of men), that they may know both what to conceive of him and what to expect from him; so Dr. Hammond. Or by his ways we may understand his precepts, the way which he requires us to walk in; and by his acts, or designs (as the word signifies), his promises and purposes as to what he will do with us. Thus fairly does God deal with us. 2. He has never been rigorous and severe with us, but always tender, full of compassion, and ready to forgive. (1.) It is in his nature to be so (v. 8): The Lord is merciful and gracious; this was his way which he made known unto Moses at Mount Horeb, when he thus proclaimed his name (Exod. xxxiv. 6, 7), in answer to Moses's request (ch. xxxiii. 13), I beseech thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] He is not soon angry, v. 8. He is slow to anger, not extreme to mark what we do amiss nor ready to take advantage against us. He bears long with those that are very provoking, defers punishing, that he may give space to repent, and does not speedily execute the sentence of his law; and he could not be thus slow to anger if he were not plenteous in mercy, the very Father of mercies. [2.] He is not long angry; for (v. 9) he will not always chide, though we always offend and deserve chiding. Though he signify his displeasure against us for our sins by the rebukes of Providence, and the reproaches of our own consciences, and thus cause grief, yet he will have compassion, and will not always keep us in pain and terror, no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How unlike are those to God who always chide, who take every occasion to chide, and never know when to cease! What would become of us if God should deal so with us? He will not keep his anger for ever against his own people, but will gather them with everlasting mercies, Isa. liv. 8; lvii. 16. (2.) We have found him so; we, for our parts, must own that he has not dealt with us after our sins, v. 10. The scripture says a great deal of the mercy of God, and we may all set to our seal that it is true, that we have experienced it. If he had not been a God of patience, we should have been in hell long ago; but he has not rewarded us after our iniquities; so those will say who know what sin deserves. He has not inflicted the judgments which we have merited, nor deprived us of the comforts which we have forfeited, which should make us think the worse, and not the better, of sin; for God's patience should lead us to repentance, Rom. ii. 4. 3. He has pardoned our sins, not only my iniquity (v. 3), but our transgressions, v. 12. Though it is of our own benefit, by the pardoning mercy of God, that we are to take the comfort, yet of the benefit others have by it we must give him the glory. Observe, (1.) The transcendent riches of God's mercy (v. 11): As the heaven is high above the earth (so high that the earth is but a point to the vast expanse), so God's mercy is above the merits of those that fear him most, so much above and beyond them that there is no proportion at all between them; the greatest performances of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all the seed of Jacob will join with him in owning themselves less than the least of all God's mercies, Gen. xxxii. 10. Observe, God's mercy is thus great towards those that fear him, not towards those that trifle with him. We must fear the Lord and his goodness. (2.) The fulness of his pardons, an evidence of the riches of his mercy (v. 12): As far as the east is from the west (which two quarters of the world are of greatest extent, because all known and inhabited, and therefore geographers that way reckon their longitudes) so far has he removed our transgressions from us, so that they shall never be laid to our charge, nor rise up in judgment against us. The sins of believers shall be remembered no more, shall not be mentioned unto them; they shall be sought for, and not found. If we thoroughly forsake them, God will thoroughly forgive them. 4. He has pitied our sorrows, v. 13, 14. Observe, (1.) Whom he pities--those that fear him, that is, all good people, who in this world may become objects of pity on account of the grievances to which they are not only born, but born again. Or it may be understood of those who have not yet received the spirit of adoption, but are yet trembling at his word; those he pities, Jer. xxxi. 18, 20. (2.) How he pities--as a father pities his children, and does them good as there is occasion. God is a Father to those that fear him and owns them for his children, and he is tender of them as a father. The father pities his children that are weak in knowledge and instructs them, pities them when they are froward and bears with them, pities them when they are sick and comforts them (Isa. lxvi. 13), pities them when they have fallen and helps them up again, pities them when they have offended, and, upon their submission, forgives them, pities them when they are wronged and gives them redress; thus the Lord pities those that fear him. (3.) Why he pities--for he knows our frame. He has reason to know our frame, for he framed us; and, having himself made man of the dust, he remembers that he is dust, not only by constitution, but by sentence. Dust thou art. He considers the frailty of our bodies and the folly of our souls, how little we can do, and expects accordingly from us, how little we can bear, and lays accordingly upon us, in all which appears the tenderness of his compassion. 5. He has perpetuated his covenant-mercy and thereby provided relief for our frailty, v. 15-18. See here, (1.) How short man's life is and of what uncertain continuance. The lives even of great men and good men are so, and neither their greatness nor their goodness can alter the property of them: As for man, his days are as grass, which grows out of the earth, rises but a little way above it, and soon withers and returns to it again. See Isa. xl. 6, 7. Man, in his best estate, seems somewhat more than grass; he flourishes and looks gay; yet then he is but like a flower of the field, which, though distinguished a little from the grass, will wither with it. The flower of the garden is commonly more choice and valuable, and, though in its own nature withering, will last the longer for its being sheltered by the garden wall and the gardener's care; but the flower of the field (to which life is here compared) is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the field. Man's life is not only wasting of itself, but its period may be anticipated by a thousand accidents. When the flower is in its perfection a blasting wind, unseen, unlooked for, passes over it, and it is gone; it hangs the head, drops the leaves, dwindles into the ground again, and the place thereof, which was proud of it, now knows it no more. Such a thing is man: God considers this, and pities him; let him consider it himself, and be humble, dead to this world and thoughtful of another. (2.) How long and lasting God's mercy is to his people (v. 17, 18): it will continue longer than their lives, and will survive their present state. Observe, [1.] The description of those to whom this mercy belongs. They are such as fear God, such as are truly religious, from principle. First, They live a life of faith; for they keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not let it go. They keep it as a treasure, keep it as their portion, and would not for all the world part with it, for it is their life. Secondly, They live a life of obedience; they remember his commandments to do them, else they do not keep his covenant. Those only shall have the benefit of God's promises that make conscience of his precepts. See who those are that have a good memory, as well as a good understanding (Ps. cxi. 10), those that remember God's commandments, not to talk of them, but to do them, and to be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it will last them longer than their lives on earth, and therefore they need not be troubled though their lives be short, since death itself will be no abridgment, no infringement, of their bliss. God's mercy is better than life, for it will out-live it. First, To their souls, which are immortal; to them the mercy of the Lord is from everlasting to everlasting; from everlasting in the councils of it to everlasting in the consequences of it, in their election before the world was and their glorification when this world shall be no more; for they are predestinated to the inheritance (Eph. i. 11) and look for the mercy of the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed, which shall be kept up to the end of time (Ps. cii. 28): His righteousness, the truth of his promise, shall be unto children's children; provided they tread in the steps of their predecessors' piety, and keep his covenant, as they did, then shall mercy be preserved to them, even to a thousand generations. Adam Clarke: Commentary on the Bible - 1831 103:7: He made known his ways unto Moses - From the earliest part of our history he has been our protector and defense. His wonderful acts in behalf of the children of Israel are so many proofs of his mercy, power, and goodness; and so many reasons why we should now trust in him. Albert Barnes: Notes on the Bible - 1834 103:7: He made known his ways unto Moses - This is another ground of praise - that God had "Rev_ealed his will;" that this had been done in an indubitable manner to Moses; and that these Rev_elations had been recorded by him for the instruction and guidance of his people. The word "ways" here means his laws; his methods of administration; the principles on which he governs mankind, and the conditions on which he will save people. There is no higher ground of gratitude to God than the fact that he has given a Rev_elation to mankind. His acts unto the children of Israel - His methods of doing things have been made known to them; and his acts - his interpositions - have been in their favor. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:7: He made: Psa 77:20, Psa 105:26-45; Exo 19:8, Exo 19:20, Exo 20:21, Exo 24:2-4; Num 12:7; Deu 34:10; Neh 9:14; Isa 63:11, Isa 63:12; Joh 5:45-47; Acts 7:35-60 his acts: Psa 78:5, Psa 147:19 Geneva 1599 103:7 He made known his ways unto (e) Moses, his acts unto the children of Israel. (e) As to his chief minister, and next to his people. John Gill 103:7 He made known his ways unto Moses,.... The ways in which he himself walks, the steps and methods which he has taken to show forth his glory; his way in creation, and the order of it, as in Gen 1:1, for though, by the light of nature, it might be known that God created all things; yet, without a revelation from him, it could never have been known in what manner he made them, and the peculiar work of each of the six days, in which they were made; this was made known to Moses; as also his way in providence, which sometimes is in the deep, and past finding out: Moses was made acquainted with the methods of divine Providence, with many special instances of it, relating both to himself in his infancy and in riper years, and to the people of Israel in their march from Egypt to Canaan's land; and the Lord likewise made known unto him his way of grace and mercy, life and salvation, by Christ, which he desired to show him, and he did, Ex 33:13. Christ was made known to him, as the seed of the woman that should break the serpent's head, as God's salvation, old Jacob waited for: he was shown him in the types of the passover lamb, the brasen serpent, and the rock in the wilderness, and in other things; the way of atonement, by the sacrifice of Christ, was made known to him through the sacrifices which he from God enjoined the people of Israel: hence he wrote of Christ, and of what he should do and suffer; and so fully, that the Apostle Paul said no other things than what he did, Jn 5:46 moreover, the Lord made known to him the ways in which he would have him and the people of Israel to walk; the way of his commandments, his statutes and ordinances; which were made known to him, to deliver to them, and was a peculiar favour, Ps 147:19, his acts unto the children of Israel; his works, his wonderful works; his plagues on their enemies the Egyptians; his redemption of them out of the house of bondage; his leading them through the Red sea as on dry land; his feeding them with manna in the wilderness, protecting them from their enemies, bringing them into the land of Canaan, and settling them there; see Ps 78:11. Robert Jamieson, A. R. Fausset and David Brown 103:7 ways--of providence, &c., as usual (Ps 25:4; Ps 67:2). acts--literally, "wonders" (Ps 7:11; Ps 78:17).
102:7102:7: Եցոյց Տէր զճանապարհս իւր Մովսիսի, եւ որդւոցն Իսրայէլի զկամս իւր[7392]։ [7392] Ոմանք.Ծանոյց Տէր զճանապարհս իւր։ 7 Տէրն իր ուղիները ցոյց տուեց Մովսէսին, եւ իր կամքը՝ Իսրայէլի որդիներին: 7 Անիկա իր ճամբաները Մովսէսին ճանչցուց Ու իր գործերը՝ Իսրայէլի որդիներուն։ Եցոյց Տէր զճանապարհս իւր Մովսիսի, եւ որդւոցն Իսրայելի զկամս իւր: 102:7: Եցոյց Տէր զճանապարհս իւր Մովսիսի, եւ որդւոցն Իսրայէլի զկամս իւր[7392]։ [7392] Ոմանք.Ծանոյց Տէր զճանապարհս իւր։ 7 Տէրն իր ուղիները ցոյց տուեց Մովսէսին, եւ իր կամքը՝ Իսրայէլի որդիներին: 7 Անիկա իր ճամբաները Մովսէսին ճանչցուց Ու իր գործերը՝ Իսրայէլի որդիներուն։ zohrab-1805▾ eastern-1994▾ western am▾	102:7102:7 Он показал пути Свои Моисею, сынам Израилевым дела Свои. 102:8 οἰκτίρμων οικτιρμων compassionate καὶ και and; even ἐλεήμων ελεημων merciful ὁ ο the κύριος κυριος lord; master μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος very merciful 102:8 כָּל־ kol- כֹּל whole הַ֭ ˈha הַ the יֹּום yyôm יֹום day חֵרְפ֣וּנִי ḥērᵊfˈûnî חרף reproach אֹויְבָ֑י ʔôyᵊvˈāy איב be hostile מְ֝הֹולָלַ֗י ˈmhôlālˈay הלל be infatuated בִּ֣י bˈî בְּ in נִשְׁבָּֽעוּ׃ nišbˈāʕû שׁבע swear 102:8. misericors et clemens Dominus patiens et multae miserationisThe Lord is compassionate and merciful: longsuffering and plenteous in mercy. 102:8. All day long my enemies reproached me, and those who praised me swore oaths against me. 102:8. Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me. 7. He made known his ways unto Moses, his doings unto the children of Israel. 102:7 He made known his ways unto Moses, his acts unto the children of Israel: 102:7 Он показал пути Свои Моисею, сынам Израилевым дела Свои. 102:8 οἰκτίρμων οικτιρμων compassionate καὶ και and; even ἐλεήμων ελεημων merciful ὁ ο the κύριος κυριος lord; master μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος very merciful 102:8 כָּל־ kol- כֹּל whole הַ֭ ˈha הַ the יֹּום yyôm יֹום day חֵרְפ֣וּנִי ḥērᵊfˈûnî חרף reproach אֹויְבָ֑י ʔôyᵊvˈāy איב be hostile מְ֝הֹולָלַ֗י ˈmhôlālˈay הלל be infatuated בִּ֣י bˈî בְּ in נִשְׁבָּֽעוּ׃ nišbˈāʕû שׁבע swear 102:8. misericors et clemens Dominus patiens et multae miserationis The Lord is compassionate and merciful: longsuffering and plenteous in mercy. 102:8. All day long my enemies reproached me, and those who praised me swore oaths against me. 102:8. Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-13. Господь щедр, долготерпелив и многомилостив. Его гнев никогда не бывает вечным по отношению к виновному человеку, наоборот, посылаемые Им наказания всегда слабее вызвавшего их проступка. Как велико расстояние между небом и землею, так обильны благодеяния Божии над благоговеющими пред Ним, и как далек Восток от Запада, так далеко от Бога наказание человека за каждый его грех, или - так глубоко прощает, не вменяет человеку Бог многих его недостатков. Поэтому отношение Бога к человеку можно назвать отношениями отца к своим детям. Adam Clarke: Commentary on the Bible - 1831 103:8: The Lord is merciful - See the note on Psa 86:15. Albert Barnes: Notes on the Bible - 1834 103:8: The Lord is merciful and gracious - See the notes at Psa 78:38. The idea here is derived evidently from Exo 34:6-7 - that great and glorious statement of God himself in regard to his own character. Our world is a different world under that statement from what it would be if that and kindred declarations had not been made. There is here a "progression" of thought; an "advance" on the pRev_ious statements. At first the psalmist referred to his own individual experience Psa 103:3-5; then he referred to the dealings of God toward the Hebrew people Psa 103:6-7; and now he rises to the general contemplation of his character as it relates to all mankind. It was a characteristic of God in respect to all, that he was kind, compassionate, and forbearing. Slow to anger - That is, patient; not soon excited; bearing much, and bearing it long. See Jam 5:11; compare Exo 34:6-7. And plenteous in mercy - Margin, "great of mercy." The Hebrew word means "much," or great;" and the idea is, that mercy is not manifested by him in small or stinted measure. It is rich; full; abundant; overflowing; free. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:8: merciful: Psa 86:5, Psa 86:15, Psa 130:7, Psa 145:8; Exo 34:6, Exo 34:7; Num 14:18; Deu 5:10; Neh 9:17; Isa 55:7; Jer 32:18; Rom 5:20, Rom 5:21; Eph 1:7, Eph 1:8 slow: Joe 2:13; Jon 4:2; Nah 1:3 plenteous in mercy: Heb. great of mercy John Gill 103:8 The Lord is merciful and gracious,.... So he made himself known to Moses, Ex 34:6, and so David found him to be, and therefore calls upon his soul to bless his name. God is "merciful" in the most tender and affectionate manner; he has bowels of mercy, which yearn towards his people, as those of a tender parent to its child, as the word signifies; his mercy is free, without any motive or merit in men to engage it; he delights in showing it; he constantly bestows it; it is the source of all good things; it is communicated through Christ; all mercies temporal and spiritual come by him; and this lays a foundation for faith and hope: and he is gracious, as appears in the eternal choice of his people to salvation; in providing a Saviour and a ransom for them; in giving all grace and the blessings of it to them in his Son; in giving him for them, and all things to them with him; in justifying them by his righteousness; in pardoning their sins for his sake; in taking them into his family; in regenerating, calling, preserving, and saving them: slow to anger, or "longsuffering" (d); even to wicked men, to the vessels of wrath, to the old world, yea, to Jezebel, to whom he gave space to repent; which longsuffering being abused and despised, is an aggravation of condemnation: but rather here it intends God's longsuffering to his people, as before conversion, waiting till the time comes that he is gracious to them; and after conversion, notwithstanding their backslidings and revoltings; and this longsuffering is their salvation: and plenteous in mercy; large and abundant in it, as appears by the various instances of it, and ways and methods in which he shows it; in election, in the covenant, in redemption, in regeneration, in pardon and eternal life; and by the abundance of it which he bestows on every one of his people; and by the vast numbers which do partake of it. (d) "longanimis", V. L. Junius & Tremellius, Piscator, Cocceius. Robert Jamieson, A. R. Fausset and David Brown 103:8 God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Ex 34:6). keep (anger)--in Lev 19:18, bear a grudge (Jer 3:5, Jer 3:12).
102:8102:8: Գթա՛ծ ողորմա՛ծ է Տէր, երկայնամի՛տ եւ բազումողորմ։ 8 Գթասիրտ, ողորմած է Տէրը, համբերատար ու ողորմաշատ: 8 Բարեգութ ու ողորմած է Տէրը, Երկայնամիտ ու առատ՝ ողորմութիւնով։ Գթած, ողորմած է Տէր, երկայնամիտ եւ բազումողորմ: 102:8: Գթա՛ծ ողորմա՛ծ է Տէր, երկայնամի՛տ եւ բազումողորմ։ 8 Գթասիրտ, ողորմած է Տէրը, համբերատար ու ողորմաշատ: 8 Բարեգութ ու ողորմած է Տէրը, Երկայնամիտ ու առատ՝ ողորմութիւնով։ zohrab-1805▾ eastern-1994▾ western am▾	102:8102:8 Щедр и милостив Господь, долготерпелив и многомилостив: 102:9 οὐκ ου not εἰς εις into; for τέλος τελος completion; sales tax ὀργισθήσεται οργιζω impassioned; anger οὐδὲ ουδε not even; neither εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μηνιεῖ μηνιω wroth with 102:9 כִּי־ kî- כִּי that אֵ֭פֶר ˈʔēfer אֵפֶר dust כַּ ka כְּ as † הַ the לֶּ֣חֶם llˈeḥem לֶחֶם bread אָכָ֑לְתִּי ʔāḵˈālᵊttî אכל eat וְ֝ ˈw וְ and שִׁקֻּוַ֗י šiqquwˈay שִׁקּוּי drink בִּ bi בְּ in בְכִ֥י vᵊḵˌî בְּכִי weeping מָסָֽכְתִּי׃ māsˈāḵᵊttî מסך mix 102:9. non in sempiternum iudicabit neque in aeternum irasceturHe will not always be angry: nor will he threaten for ever. 102:9. For I chewed on ashes like bread, and I mixed weeping into my drink. 102:9. For I have eaten ashes like bread, and mingled my drink with weeping, 8. The LORD is full of compassion and gracious, slow to anger, and plenteous in mercy. 102:8 The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy: 102:8 Щедр и милостив Господь, долготерпелив и многомилостив: 102:9 οὐκ ου not εἰς εις into; for τέλος τελος completion; sales tax ὀργισθήσεται οργιζω impassioned; anger οὐδὲ ουδε not even; neither εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever μηνιεῖ μηνιω wroth with 102:9 כִּי־ kî- כִּי that אֵ֭פֶר ˈʔēfer אֵפֶר dust כַּ ka כְּ as † הַ the לֶּ֣חֶם llˈeḥem לֶחֶם bread אָכָ֑לְתִּי ʔāḵˈālᵊttî אכל eat וְ֝ ˈw וְ and שִׁקֻּוַ֗י šiqquwˈay שִׁקּוּי drink בִּ bi בְּ in בְכִ֥י vᵊḵˌî בְּכִי weeping מָסָֽכְתִּי׃ māsˈāḵᵊttî מסך mix 102:9. non in sempiternum iudicabit neque in aeternum irascetur He will not always be angry: nor will he threaten for ever. 102:9. For I chewed on ashes like bread, and I mixed weeping into my drink. 102:9. For I have eaten ashes like bread, and mingled my drink with weeping, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:9: He will not always chide - He will not contend with us continually. He has often reproved, often punished us; but his mercy ever rejoiced over judgment. Albert Barnes: Notes on the Bible - 1834 103:9: He will not always chide - Rebuke; contend; strive; for so the Hebrew word means. He will not always contend with people, or manifest his displeasure. See the notes at Isa 57:16; notes at Psa 78:38-39. This implies that he may chide or rebuke his people, but that this will not be foRev_er. He will punish them; he will manifest his displeasure at their sins; he will show that he does not approve of their course, but he will show that he "loves them," and does not seek their ruin. Neither will he keep his anger for ever - The words "his anger" are supplied by the translators, but not improperly. The meaning is the same as in the former member of the sentence. He will not cherish hatred when the object of the chastisement is accomplished. It is not his character to retain anger for its own sake, or for any personal gratification. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:9: neither: Psa 30:5; Isa 57:16; Jer 3:5; Mic 7:18, Mic 7:19 Geneva 1599 103:9 He will not always (f) chide: neither will he keep [his anger] for ever. (f) He shows first his severe judgment, but as soon as the sinner is humbled, he receives him to mercy. John Gill 103:9 He will not always chide,.... He sometimes does chide his children, though never but when they have done a fault; always for their sins, in order to bring them to a sense and acknowledgment of them, and to depart from them; not for chiding sake, as some parents, to gratify their passion and ill humour, who correct for their own pleasure; but the Lord chides and corrects for the profit of his children, that they may be partakers of his holiness; he ever does it for their good, but he will not always chide, or continue it ever: or "he will not always contend" (e), strive with them, litigate a point with them, hold out a controversy, not being able to stand before him; he knows their frame, their weakness, and frailty; see Is 57:16, neither will he keep his anger for ever; though he does with the wicked, yet not with his own people; that endures but for a moment, and is rather seeming than real; and what does appear is soon turned away; he does not retain it long, he is quickly pacified towards them for all they have done, and smiles again upon them, Mic 7:18. (e) "contendet", Pagninus, Montanus; "litigat", Junius & Tremellius, Piscator; "litigabit", Vatablus, Gejerus, Michaelis.
102:9102:9: Ո՛չ ՚ի սպառ բարկանայ Տէր, եւ ո՛չ յաւիտեան պահէ ոխս[7393]։ [7393] Ոմանք.Բարկանայ մեզ Տէր։ 9 Տէրն իսպառ չի բարկանում եւ յաւիտեան ոխ չի պահում: 9 Անիկա մինչեւ վերջը չի հակառակիր Եւ յաւիտեանս ոխ չի պահեր։ Ոչ ի սպառ բարկանայ Տէր, եւ ոչ յաւիտեան պահէ ոխս: 102:9: Ո՛չ ՚ի սպառ բարկանայ Տէր, եւ ո՛չ յաւիտեան պահէ ոխս[7393]։ [7393] Ոմանք.Բարկանայ մեզ Տէր։ 9 Տէրն իսպառ չի բարկանում եւ յաւիտեան ոխ չի պահում: 9 Անիկա մինչեւ վերջը չի հակառակիր Եւ յաւիտեանս ոխ չի պահեր։ zohrab-1805▾ eastern-1994▾ western am▾	102:9102:9 не до конца гневается, и не вовек негодует. 102:10 οὐ ου not κατὰ κατα down; by τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our ἐποίησεν ποιεω do; make ἡμῖν ημιν us οὐδὲ ουδε not even; neither κατὰ κατα down; by τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our ἀνταπέδωκεν ανταποδιδωμι repay ἡμῖν ημιν us 102:10 מִ mi מִן from פְּנֵֽי־ ppᵊnˈê- פָּנֶה face זַֽעַמְךָ֥ zˈaʕamᵊḵˌā זַעַם curse וְ wᵊ וְ and קִצְפֶּ֑ךָ qiṣpˈeḵā קֶצֶף anger כִּ֥י kˌî כִּי that נְ֝שָׂאתַ֗נִי ˈnśāṯˈanî נשׂא lift וַ wa וְ and תַּשְׁלִיכֵֽנִי׃ ttašlîḵˈēnî שׁלך throw 102:10. non secundum peccata nostra fecit nobis neque secundum iniquitates nostras retribuit nobisHe hath not dealt with us according to our sins: nor rewarded us according to our iniquities. 102:10. By the face of your anger and indignation, you lifted me up and threw me down. 102:10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. 9. He will not always chide; neither will he keep for ever. 102:9 He will not always chide: neither will he keep [his anger] for ever: 102:9 не до конца гневается, и не вовек негодует. 102:10 οὐ ου not κατὰ κατα down; by τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our ἐποίησεν ποιεω do; make ἡμῖν ημιν us οὐδὲ ουδε not even; neither κατὰ κατα down; by τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our ἀνταπέδωκεν ανταποδιδωμι repay ἡμῖν ημιν us 102:10 מִ mi מִן from פְּנֵֽי־ ppᵊnˈê- פָּנֶה face זַֽעַמְךָ֥ zˈaʕamᵊḵˌā זַעַם curse וְ wᵊ וְ and קִצְפֶּ֑ךָ qiṣpˈeḵā קֶצֶף anger כִּ֥י kˌî כִּי that נְ֝שָׂאתַ֗נִי ˈnśāṯˈanî נשׂא lift וַ wa וְ and תַּשְׁלִיכֵֽנִי׃ ttašlîḵˈēnî שׁלך throw 102:10. non secundum peccata nostra fecit nobis neque secundum iniquitates nostras retribuit nobis He hath not dealt with us according to our sins: nor rewarded us according to our iniquities. 102:10. By the face of your anger and indignation, you lifted me up and threw me down. 102:10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:10: He has not dealt with us after our sins - He has never apportioned our punishment to our sins, nor has he regulated the exercise of his mercy by our merits. Albert Barnes: Notes on the Bible - 1834 103:10: He hath not dealt with us after our sins - All may say this, and this "is" a ground of thanksgiving and praise. It is a matter for which we should render unceasing praise that God has not done to us as our sins deserved. Who of us can fail to stand in awe and to tremble when we think what God "might" have justly done to us; what sufferings he "might" have brought upon us, which would have been no more than we have deserved; what pain of body, what distress of mind, what anguish of bereavement - what sorrow, danger, sickness, losses - we "might" have suffered before the point would be reached at which it could be said that we were suffering more than a holy and just God might properly inflict on us. Nor rewarded us according to our iniquities - That is, he has not inflicted suffering on us that could be regarded in any proper sense as a just retribution for what we have done; or, so that it could properly be said that the one fairly "measured" the other. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:10: dealt: Psa 130:3; Ezr 9:13; Neh 9:31; Job 11:6; Lam 3:22; Dan 9:18, Dan 9:19; Hab 3:2 Geneva 1599 103:10 He hath not (g) dealt with us after our sins; nor rewarded us according to our iniquities. (g) Who have proved by continual experience that his mercy has always prevailed against our offences. John Gill 103:10 He hath not dealt with us after our sins,.... God deals with his people, and deals with them roundly, for their sins, reproving them by his Spirit, and by his ministers, and by his chastising rod; but not after or according to them, or as they deserve; in this David acknowledges himself and other saints, with whom he joins, to be sinners, to have been guilty of sins, as none live without them; and that God had taken notice of them, and chastised them for them; but in great moderation, and not according to the due demerit of them: nor rewarded us according to our iniquities; had he, if every transgression had received its just recompence of reward, they must have been sent to hell; the lake burning with fire and brimstone must have been their portion; the wages of sin is eternal death: the reason why God deals not with nor rewards his people according to the due desert of their sins is because Christ has bore them, and the chastisement of them, and made satisfaction to divine justice for them; see Ezra 9:13.
102:10102:10: Ո՛չ ըստ մեղս մեր արար մեզ, եւ ո՛չ ըստ անօրէնութեան մերում հատոյց մեզ[7394]։ [7394] Ոմանք.Ոչ ըստ մեղաց մերոց արար մեզ Տէր։ 10 Մեր մեղքերի համեմատ չվարուեց մեզ հետ, ոչ էլ մեր անօրէնութեան համեմատ հատուցեց մեզ: 10 Անիկա մեր մեղքերուն համեմատ չըրաւ մեզի Ու մեր անօրէնութիւններուն համեմատ հատուցում չըրաւ մեզի։ Ոչ ըստ մեղս մեր արար մեզ, եւ ոչ ըստ անօրէնութեան մերում հատոյց մեզ: 102:10: Ո՛չ ըստ մեղս մեր արար մեզ, եւ ո՛չ ըստ անօրէնութեան մերում հատոյց մեզ[7394]։ [7394] Ոմանք.Ոչ ըստ մեղաց մերոց արար մեզ Տէր։ 10 Մեր մեղքերի համեմատ չվարուեց մեզ հետ, ոչ էլ մեր անօրէնութեան համեմատ հատուցեց մեզ: 10 Անիկա մեր մեղքերուն համեմատ չըրաւ մեզի Ու մեր անօրէնութիւններուն համեմատ հատուցում չըրաւ մեզի։ zohrab-1805▾ eastern-1994▾ western am▾	102:10102:10 Не по беззакониям нашим сотворил нам, и не по грехам нашим воздал нам: 102:11 ὅτι οτι since; that κατὰ κατα down; by τὸ ο the ὕψος υψος height; on high τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἐκραταίωσεν κραταιοω have dominion κύριος κυριος lord; master τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἐπὶ επι in; on τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him 102:11 יָ֭מַי ˈyāmay יֹום day כְּ kᵊ כְּ as צֵ֣ל ṣˈēl צֵל shadow נָט֑וּי nāṭˈûy נטה extend וַ֝ ˈwa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i כָּ kā כְּ as † הַ the עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb אִיבָֽשׁ׃ ʔîvˈāš יבשׁ be dry 102:11. quantum enim excelsius est caelum terra tantum confortata est misericordia eius super timentes eumFor according to the height of the heaven above the earth: he hath strengthened his mercy towards them that fear him. 102:11. My days have declined like a shadow, and I have dried out like hay. 102:11. My days [are] like a shadow that declineth; and I am withered like grass. 10. He hath not dealt with us after our sins, nor rewarded us after our iniquities. 102:10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities: 102:10 Не по беззакониям нашим сотворил нам, и не по грехам нашим воздал нам: 102:11 ὅτι οτι since; that κατὰ κατα down; by τὸ ο the ὕψος υψος height; on high τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἐκραταίωσεν κραταιοω have dominion κύριος κυριος lord; master τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him ἐπὶ επι in; on τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him 102:11 יָ֭מַי ˈyāmay יֹום day כְּ kᵊ כְּ as צֵ֣ל ṣˈēl צֵל shadow נָט֑וּי nāṭˈûy נטה extend וַ֝ ˈwa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i כָּ kā כְּ as † הַ the עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb אִיבָֽשׁ׃ ʔîvˈāš יבשׁ be dry 102:11. quantum enim excelsius est caelum terra tantum confortata est misericordia eius super timentes eum For according to the height of the heaven above the earth: he hath strengthened his mercy towards them that fear him. 102:11. My days have declined like a shadow, and I have dried out like hay. 102:11. My days [are] like a shadow that declineth; and I am withered like grass. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:11: For as the heaven is high above the earth - Great and provoking as our crimes may have been, yet his mercies have, in their magnitude and number, surpassed these, as far as the heavens are elevated beyond the earth. Albert Barnes: Notes on the Bible - 1834 103:11: For as the heaven is high above the earth - See the notes at Psa 57:10. Compare the notes at Isa 55:9. The literal translation of the phrase here would be, "For like the height of the heavens above the earth." The heavens - the starry heavens - are the highest objects of which we have any knowledge; and hence, the comparison is used to denote the great mercy of God - meaning that it is as great as can be conceived; that there is nothing beyond it; that we cannot imagine that it could be greater - as we can imagine nothing higher than the heavens. So great is his mercy toward them that fear him - To those who Rev_erence and serve him. That is, His mercy is thus great in forgiving their offences; in imparting grace; in giving them support and consolation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:11: as the: etc. Heb. according to the height of heaven, Psa 36:5, Psa 57:10, Psa 89:2; Job 22:12; Pro 25:3; Isa 55:9; Eph 2:4-7, Eph 3:18, Eph 3:19 his mercy: Psa 103:17; Luk 1:50 Carl Friedrich Keil and Franz Delitzsch 103:11 The ingenious figures in Ps 103:11. (cf. Ps 36:6; Ps 57:11) illustrate the infinite power and complete unreservedness of mercy (loving-kindness). הרחיק has Gaja (as have also השׁחיתו and התעיבו, Ps 14:1; Ps 53:2, in exact texts), in order to render possible the distinct pronunciation of the guttural in the combination רח. Ps 103:13 sounds just as much like the spirit of the New Testament as Ps 103:11, Ps 103:12. The relationship to Jahve in which those stand who fear Him is a filial relationship based upon free reciprocity (Mal 3:11). His Fatherly compassion is (Ps 103:14) based upon the frailty and perishableness of man, which are known to God, much the same as God's promise after the Flood not to decree a like judgment again (Gen 8:21). According to this passage and Deut 31:21, יצרנוּ appears to be intended of the moral nature; but according to Ps 103:14, one is obliged to think rather of the natural form which man possesses from God the Creator (ויּיצר, Gen 2:7) than of the form of heart which he has by his own choice and, so far as its groundwork is concerned, by inheritance (Ps 51:7). In זכוּר, mindful, the passive, according to Bצttcher's correct apprehension of it, expresses a passive state after an action that is completed by the person himself, as in בּטוּה, ידוּע, and the like. In its form Ps 103:14 reminds one of the Book of Job Job 11:11; Job 28:23, and Ps 103:14 as to subject-matter recalls Job 7:7, and other passages (cf. Ps 78:39; Ps 89:48); but the following figurative representation of human frailty, with which the poet contrasts the eternal nature of the divine mercy as the sure stay of all God-fearing ones in the midst of the rise and decay of things here below, still more strongly recalls that book. John Gill 103:11 For as the heaven is high above the earth,.... Which is the greatest distance known, or can be conceived of; the space between the heaven and the earth is seemingly almost infinite; and nothing can more illustrate the mercy of God, which reaches to the heavens, and is in heaven; though this is but a faint representation of the largeness and abundance of it, and which indeed is boundless and infinite: so great is his mercy towards them that fear him, or, his mercy hath prevailed over them that fear him (a); as the waters of the flood prevailed upon the earth, and reached and overflowed the highest hills, Gen 7:18, so abundant and superabundant is the grace of God over them that "fear" him. Which character is given, not as being the cause of their obtaining mercy, but as descriptive of the persons that partake of it; on whom it has such an effect, as to cause them to fear the Lord, and his goodness; and is mentioned to prevent obstinate and presumptuous sinners expecting it, or trusting to it. (a) "praevalet super", Musculus; so Cocceius, Michaelis. John Wesley 103:11 So great - So much above their deserts and expectations. Robert Jamieson, A. R. Fausset and David Brown 103:11 great--efficient.
102:11102:11: Այլ որպէս բարձր են երկինք յերկրէ, այնպէս զօրացոյց Տէր զողորմութիւն իւր ՚ի վերայ երկիւղածաց իւրոց։ 11 Այլ որքան բարձր է երկինքը երկրից, այնքան զօրեղ է Տիրոջ ողորմութիւնն իրենից երկիւղ կրողների վրայ: 11 Հապա որչափ որ երկինքը երկրէն բարձր է, Այնչափ իր ողորմութիւնը իրմէ վախցողներուն վրայ զօրաւոր է։ Այլ որպէս բարձր են երկինք յերկրէ, այնպէս զօրացոյց Տէր զողորմութիւն իւր ի վերայ երկիւղածաց իւրոց: 102:11: Այլ որպէս բարձր են երկինք յերկրէ, այնպէս զօրացոյց Տէր զողորմութիւն իւր ՚ի վերայ երկիւղածաց իւրոց։ 11 Այլ որքան բարձր է երկինքը երկրից, այնքան զօրեղ է Տիրոջ ողորմութիւնն իրենից երկիւղ կրողների վրայ: 11 Հապա որչափ որ երկինքը երկրէն բարձր է, Այնչափ իր ողորմութիւնը իրմէ վախցողներուն վրայ զօրաւոր է։ zohrab-1805▾ eastern-1994▾ western am▾	102:11102:11 ибо как высоко небо над землею, так велика милость [Господа] к боящимся Его; 102:12 καθ᾿ κατα down; by ὅσον οσος as much as; as many as ἀπέχουσιν απεχω hold off; have in full ἀνατολαὶ ανατολη springing up; east ἀπὸ απο from; away δυσμῶν δυσμη sunset; west ἐμάκρυνεν μακρυνω from; away ἡμῶν ημων our τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our 102:12 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תֵּשֵׁ֑ב tēšˈēv ישׁב sit וְ֝ ˈw וְ and זִכְרְךָ֗ ziḵrᵊḵˈā זֵכֶר mention לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation 102:12. quantum longe est oriens ab occidente tantum longe fecit a nobis scelera nostraAs far as the east is from the west, so far hath he removed our iniquities from us. 102:12. But you, O Lord, endure for eternity, and your memorial is from generation to generation. 102:12. But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him. 102:11 For as the heaven is high above the earth, [so] great is his mercy toward them that fear him: 102:11 ибо как высоко небо над землею, так велика милость [Господа] к боящимся Его; 102:12 καθ᾿ κατα down; by ὅσον οσος as much as; as many as ἀπέχουσιν απεχω hold off; have in full ἀνατολαὶ ανατολη springing up; east ἀπὸ απο from; away δυσμῶν δυσμη sunset; west ἐμάκρυνεν μακρυνω from; away ἡμῶν ημων our τὰς ο the ἀνομίας ανομια lawlessness ἡμῶν ημων our 102:12 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תֵּשֵׁ֑ב tēšˈēv ישׁב sit וְ֝ ˈw וְ and זִכְרְךָ֗ ziḵrᵊḵˈā זֵכֶר mention לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation 102:12. quantum longe est oriens ab occidente tantum longe fecit a nobis scelera nostra As far as the east is from the west, so far hath he removed our iniquities from us. 102:12. But you, O Lord, endure for eternity, and your memorial is from generation to generation. 102:12. But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:12: As far as the east is from the west - As the east and the west can never meet in one point, but be for ever at the same distance from each other, so our sins and their decreed punishment are removed to an eternal distance by his mercy. Albert Barnes: Notes on the Bible - 1834 103:12: As far as the east is from the west - As far as possible; as far as we can imagine. These are the points in our apprehension most distant from each other, and as we can conceive nothing beyond them, so the meaning is, that we cannot imagine our sins could be more effectually removed than they are. The literal meaning of the Hebrew is, "like the distance of the east from the west" or, "like its being far." So far hath he removed our transgressions from us - That is, he has put them entirely away. They are so removed that they cannot affect us any more. We are safe from all condemnation for our sins, as if they had not been committed at all. Compare the notes at Isa 43:25; notes at Isa 44:22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:12: as the east: Psa 50:1, Psa 113:3; Isa 45:6 so far: Isa 43:25; Jer 31:34, Jer 50:20; Mic 7:18; Heb 10:2; Jo1 1:7 Geneva 1599 103:12 As far as (h) the east is from the west, [so] far hath he removed our transgressions from us. (h) As great as the world is, so full is it of signs of God's mercies toward his faithful when he has removed their sins. John Gill 103:12 As far as the east is from the west,.... Which Kimchi thinks is mentioned because it contains the length of the habitable world; and therefore it is not said as far as the north is from the south; since a man can go from east to west, but not from north to south, because of the extreme heat and cold. But this distance is not given with respect to those opposite parts of the earth, which scarcely exceed 12700 miles; but with respect to those opposite points in the heavens: and the meaning is, that as far as the eastern point of the heavens is from the western point of them; which more illustrates the matter in hand, or the blessing later mentioned, than the other. So far hath he removed our transgressions from us; which removed men and angels from God, and set them at a distance from him; and which, if not removed, are such burdens as must sink men down into the lowest hell; and yet cannot be removed by anything that they can do; not by any sacrifices, services, or duties of any kind; nor in any other way, nor by any other person, than the Lord himself: and this is to be understood not of a removal of the being of sin out of his people, for that is not done in this life; rather of the removal of the guilt of sin, by a special application of pardoning grace and mercy; see 2Kings 12:13, but, best of all, of a removal of sins to Christ, and of them by his sacrifice and satisfaction: Christ engaged as a surety for his people; Jehovah the Father considered him as such; and therefore did not impute their sins to them, but to him; and when he sent him in the likeness of sinful flesh, he removed them from them, and laid them upon him; who voluntarily took them on himself, cheerfully bore them, and, by bearing them, removed the iniquity of the land in one day; and carried them away to the greatest distance, and even put them away for ever by the sacrifice of himself; and upon the satisfaction he gave to divine justice, the Lord removed them both from him and them; justified and acquitted him, and his people in him: and by this means so effectually, and so far, are their transgressions removed, that they shall never be seen any more, nor ever be imputed to them, nor be brought against them to their condemnation; in consequence of which, pardon is applied to them, and so sin is removed from their consciences, as before observed; see Lev 16:21. Robert Jamieson, A. R. Fausset and David Brown 103:12 removed . . . from us--so as no longer to affect our relations to Him.
102:12102:12: Որչափ հեռի են արեւելք յարեւմտից, այնպէս հեռի՛ արար ՚ի մէնջ զանօրէնութիւնս մեր[7395]։ [7395] Ոսկան.Այնչափ հեռի արար։ 12 Որքան հեռու է արեւելքն արեւմուտքից, այնքան հեռացրեց նա մեր անօրէնութիւնները մեզնից: 12 Որչափ որ արեւելքը արեւմուտքէն հեռու է, Այնչափ հեռացուց մեզմէ մեր յանցանքները։ Որչափ հեռի են արեւելք յարեւմտից, այնպէս հեռի արար ի մէնջ զանօրէնութիւնս մեր: 102:12: Որչափ հեռի են արեւելք յարեւմտից, այնպէս հեռի՛ արար ՚ի մէնջ զանօրէնութիւնս մեր[7395]։ [7395] Ոսկան.Այնչափ հեռի արար։ 12 Որքան հեռու է արեւելքն արեւմուտքից, այնքան հեռացրեց նա մեր անօրէնութիւնները մեզնից: 12 Որչափ որ արեւելքը արեւմուտքէն հեռու է, Այնչափ հեռացուց մեզմէ մեր յանցանքները։ zohrab-1805▾ eastern-1994▾ western am▾	102:12102:12 как далеко восток от запада, так удалил Он от нас беззакония наши; 102:13 καθὼς καθως just as / like οἰκτίρει οικτειρω have compassion πατὴρ πατηρ father υἱούς υιος son οἰκτίρησεν οικτειρω have compassion κύριος κυριος lord; master τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him 102:13 אַתָּ֣ה ʔattˈā אַתָּה you תָ֭קוּם ˈṯāqûm קום arise תְּרַחֵ֣ם tᵊraḥˈēm רחם have compassion צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּי־ kî- כִּי that עֵ֥ת ʕˌēṯ עֵת time לְ֝ ˈl לְ to חֶֽנְנָ֗הּ ḥˈennˈāh חנן favour כִּי־ kî- כִּי that בָ֥א vˌā בוא come מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 102:13. sicut miseretur pater filiorum misertus est Dominus timentibus seAs a father hath compassion on his children, so hath the Lord compassion on them that fear him: 102:13. You will rise up and take pity on Zion, for it is time for its mercy, for the time has come. 102:13. Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the set time, is come. 12. As far as the east is from the west, so far hath he removed our transgressions from us. 102:12 As far as the east is from the west, [so] far hath he removed our transgressions from us: 102:12 как далеко восток от запада, так удалил Он от нас беззакония наши; 102:13 καθὼς καθως just as / like οἰκτίρει οικτειρω have compassion πατὴρ πατηρ father υἱούς υιος son οἰκτίρησεν οικτειρω have compassion κύριος κυριος lord; master τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him 102:13 אַתָּ֣ה ʔattˈā אַתָּה you תָ֭קוּם ˈṯāqûm קום arise תְּרַחֵ֣ם tᵊraḥˈēm רחם have compassion צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion כִּי־ kî- כִּי that עֵ֥ת ʕˌēṯ עֵת time לְ֝ ˈl לְ to חֶֽנְנָ֗הּ ḥˈennˈāh חנן favour כִּי־ kî- כִּי that בָ֥א vˌā בוא come מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 102:13. sicut miseretur pater filiorum misertus est Dominus timentibus se As a father hath compassion on his children, so hath the Lord compassion on them that fear him: 102:13. You will rise up and take pity on Zion, for it is time for its mercy, for the time has come. 102:13. Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the set time, is come. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:13: Like as a father pitieth his children - This is a very emphatic verse, and may be thus translated: "As the tender compassions of a father towards his children; so the tender compassicns of Jehovah towards them that fear him." Nothing can place the tenderness and concern of God for his creatures in a stronger light than this. What yearnings of bowels does a father feel toward the disobedient child, who, sensible of his ingratitude and disobedience, falls at his parent's feet, covered with confusion and melted into tears, with, "Father, I have sinned against heaven, and before thee, and am not worthy to be called thy son!" The same in kind, but infinitely more exquisite, does God feel when the penitent falls at his feet, and implores his mercy through Christ crucified. Albert Barnes: Notes on the Bible - 1834 103:13: Like as a father pitieth his children - Hebrew, "Like the compassion of a father for his children." See the notes at Mat 7:7-11. God often compares himself with a father, and it is by carrying out our ideas of what enters into the parental character that we get our best conceptions of the character of God. See the notes at Mat 6:9. That which is referred to here, is the natural affection of the parent for the child; the tender love which is borne by the parent for his offspring; the disposition to care for its needs; the readiness to forgive when an offence has been committed. Compare Luk 15:22-24. Such, in an infinitely higher degree, is the compassion - the kindness - which God has for those that love him. So the Lord pitieth them that fear him - He has compassion on them. He exercises toward them the paternal feeling. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:13: Like: Num 11:12; Deu 3:5; Pro 3:12; Isa 63:15, Isa 63:16; Jer 31:9, Jer 31:20; Mat 6:9, Mat 6:32; Luk 11:11, Luk 11:12, Luk 15:21, Luk 15:22; Joh 20:17; Heb 12:5-11 them: Psa 103:11, Psa 103:17, Psa 147:11; Mal 3:16, Mal 3:17, Mal 4:2; Act 13:26 John Gill 103:13 Like as a father pitieth his children,.... When in any affliction, disorder, or distress: the Lord stands in the relation of a Father to his people; they are his children by adopting grace, through the covenant of grace with them; by a sovereign act of his own will he puts them among the children, predestinates them to the adoption of children; and sends his Son to redeem them, that they might receive it, and his Spirit to bear witness to their spirits, that they are his children; and towards these he has all the affections of a tender parent. So the Lord pitieth them that fear him; not with a servile fear, which is unsuitable to the relation of children; but with reverence and godly fear, with a fear of him and his goodness, and on account of that; a filial fear, such a reverence as children should have of a father: and this character belongs to all the saints of all nations, Jews or Gentiles; and seems to be here given an purpose to include all; and that the divine pity and compassion might not be thought to be restrained to any particular nation. And, as the fruit of his tender mercy, he looks upon his children in their lost estate, and brings them out of it; he succours them under all their temptations; he sympathizes with them under all their afflictions: being full of compassion, he forgives their iniquities; and in the most tender manner receives them when they have backslidden, and heals their backslidings. The Targum in the king of Spain's Bible is, "so the Word of the Lord pities,'' &c. See Heb 4:15. Robert Jamieson, A. R. Fausset and David Brown 103:13 pitieth--literally, "has compassion on."
102:13102:13: Որպէս գթայ հայր ՚ի վերայ որդւոց իւրոց, այնպէս գթասցի Տէր յերկիւղածս իւր։ 13 Ինչպէս որ մի հայր գթում է իր որդիներին, այնպէս Տէրը պիտի գթայ իրենից երկիւղ կրողներին: 13 Ինչպէս հայր մը կը գթայ իր որդիներուն վրայ, Այնպէս ալ Տէրը կը գթայ իրմէ վախցողներուն վրայ։ Որպէս գթայ հայր ի վերայ որդւոց իւրոց, այնպէս գթասցի Տէր յերկիւղածս իւր: 102:13: Որպէս գթայ հայր ՚ի վերայ որդւոց իւրոց, այնպէս գթասցի Տէր յերկիւղածս իւր։ 13 Ինչպէս որ մի հայր գթում է իր որդիներին, այնպէս Տէրը պիտի գթայ իրենից երկիւղ կրողներին: 13 Ինչպէս հայր մը կը գթայ իր որդիներուն վրայ, Այնպէս ալ Տէրը կը գթայ իրմէ վախցողներուն վրայ։ zohrab-1805▾ eastern-1994▾ western am▾	102:13102:13 как отец милует сынов, так милует Господь боящихся Его. 102:14 ὅτι οτι since; that αὐτὸς αυτος he; him ἔγνω γινωσκω know τὸ ο the πλάσμα πλασμα contrivance; form ἡμῶν ημων our μνήσθητι μναομαι remember; mindful ὅτι οτι since; that χοῦς χους.1 dust ἐσμεν ειμι be 102:14 כִּֽי־ kˈî- כִּי that רָצ֣וּ rāṣˈû רצה like עֲ֭בָדֶיךָ ˈʕᵃvāḏeʸḵā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] אֲבָנֶ֑יהָ ʔᵃvānˈeʸhā אֶבֶן stone וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֥הּ ʕᵃfārˌāh עָפָר dust יְחֹנֵֽנוּ׃ yᵊḥōnˈēnû חנן favour 102:14. ipse enim novit plasmationem nostram recordatus est quia pulvis sumusFor he knoweth our frame. He remembereth that we are dust: 102:14. For its stones have pleased your servants, and they will take pity on its land. 102:14. For thy servants take pleasure in her stones, and favour the dust thereof. 13. Like as a father pitieth his children, so the LORD pitieth them that fear him. 102:13 Like as a father pitieth [his] children, [so] the LORD pitieth them that fear him: 102:13 как отец милует сынов, так милует Господь боящихся Его. 102:14 ὅτι οτι since; that αὐτὸς αυτος he; him ἔγνω γινωσκω know τὸ ο the πλάσμα πλασμα contrivance; form ἡμῶν ημων our μνήσθητι μναομαι remember; mindful ὅτι οτι since; that χοῦς χους.1 dust ἐσμεν ειμι be 102:14 כִּֽי־ kˈî- כִּי that רָצ֣וּ rāṣˈû רצה like עֲ֭בָדֶיךָ ˈʕᵃvāḏeʸḵā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] אֲבָנֶ֑יהָ ʔᵃvānˈeʸhā אֶבֶן stone וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֥הּ ʕᵃfārˌāh עָפָר dust יְחֹנֵֽנוּ׃ yᵊḥōnˈēnû חנן favour 102:14. ipse enim novit plasmationem nostram recordatus est quia pulvis sumus For he knoweth our frame. He remembereth that we are dust: 102:14. For its stones have pleased your servants, and they will take pity on its land. 102:14. For thy servants take pleasure in her stones, and favour the dust thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-19. Человек слаб и беспомощен по самой своей природе: его можно сравнить с однодневным цветком, к вечеру уже иссыхающим. Небольшое дуновение, ветер ("пройдет ветер") - и он гибнет. Человек быстро бы погибал, если бы его не поддерживал Бог, милость Которого к человеку вечна и неизменна. Помощь от Него - несокрушимая поддержка, так как Он - Царь всего мира - Царь и над небом и над всем существующим на земле. Adam Clarke: Commentary on the Bible - 1831 103:14: For he knoweth our frame - יצרנו yitsrenu, "our formation;" the manner in which we are constructed, and the materials of which we are made. He knows we cannot contend with him, and if he uses his power against us, we must be crushed to destruction. In all his conduct towards us he considers the frailty of our nature, the untowardness of our circumstances, the strength and subtlety of temptation, and the sure party (till the heart is renewed) that the tempter has within us. Though all these things are against us, yet it must ever be said, whatever use we make of it, "the grace of God is sufficient for us." But alas! alas! who makes use of that sufficient grace? Here, then, is cause for condemnation. But, O amazing mercy! if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And like as a father pitieth his children, so the Lord pitieth them that fear him; for he knoweth our frame, he remembereth that we are but dust. The man who can say, in the face of these Scriptures, Let us sin that grace may abound, is a brute and demon, who has neither lot nor part in this thing. Albert Barnes: Notes on the Bible - 1834 103:14: For he knoweth our frame - Our formation; of what we are made; how we are made. That is, he knows that we are made of dust; that we are frail; that we are subject to decay; that we soon sink under a heavy load. This is given as a reason why he pities us - that we are so frail and feeble, and that we are so easily broken down by a pressure of trial. He remembereth that we are dust - Made of the earth. Gen 2:7; Gen 3:19. In his dealings with us he does not forget of what frail materials he made us, and how little our frames can bear. He tempers his dealings to the weakness and frailty of our nature, and his compassion interposes when the weight of sorrows would crush us. Remembering, too, our weakness, he interposes by his power to sustain us, and to enable us to bear what our frame could not otherwise endure. Compare the notes at Isa 57:16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:14: he knoweth: Psa 78:38, Psa 78:39, Psa 89:47 we are dust: Gen 3:19; Job 7:5-7, Job 7:21, Job 10:9, Job 13:25; Ecc 12:7 John Gill 103:14 For he knoweth our frame,.... The outward frame of their bodies, what brittle ware, what earthen vessels, they be; he being the potter, they the clay, he knows what they are able to bear, and what not; that if he lays his hand too heavy, or strikes too hard, or repeats his strokes too often, they will fall in pieces: he knows the inward frame of their minds, the corruption of their nature, how prone they are to sin; and therefore does not expect perfect services from them: how impotent they are to that which is good; that they can do nothing of themselves; nor think a good thought, nor do a good action; and that their best frames are very uncertain ones; and that, though the spirit may be willing, the flesh is weak. The word used is the same that is rendered "imagination", Gen 6:5, and by which the Jews generally express the depravity and corruption of nature; and so the Targum here paraphrases it, "for he knows our evil concupiscence, which causes us to sin;'' and to this sense Kimchi. He remembereth that we are dust (b); are of the dust originally, and return to it again at death; and into which men soon crumble when he lays his hand upon them; this he considers, see Ps 78:38. The Targum is, "it is remembered before him, that we are of the dust:'' the Septuagint version makes a petition of it, "remember that we are dust"; and so the Arabic version. And we should remember it ourselves, and be humble before God; and wonder at his grace and goodness to us, Gen 18:27. (b) "Pulvis et umbra sumus", Horat. Carmin. l. 4. Ode 7. v. 16. John Wesley 103:14 Knoweth - The weakness and mortality of our natures, and the frailty of our condition, so that if he should let loose his hand upon us, we should be irrecoverably destroyed. Robert Jamieson, A. R. Fausset and David Brown 103:14 he--"who formed," Ps 94:9. knoweth our frame--literally, "our form." we are dust--made of and tending to it (Gen 2:7).
102:14102:14: Զի նա գիտաց զստեղծուածս մեր, եւ յիշեաց թէ հող եմք։ 14 Նա գիտէ կազմուածքը մեր եւ յիշում է, որ հող ենք մենք: 14 Վասն զի ան գիտէ մեր կազմուածքը, Կը յիշէ թէ մենք հող ենք։ Զի նա գիտաց զստեղծուածս մեր, եւ յիշեաց թէ հող եմք: 102:14: Զի նա գիտաց զստեղծուածս մեր, եւ յիշեաց թէ հող եմք։ 14 Նա գիտէ կազմուածքը մեր եւ յիշում է, որ հող ենք մենք: 14 Վասն զի ան գիտէ մեր կազմուածքը, Կը յիշէ թէ մենք հող ենք։ zohrab-1805▾ eastern-1994▾ western am▾	102:14102:14 Ибо Он знает состав наш, помнит, что мы персть. 102:15 ἄνθρωπος ανθρωπος person; human ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about ἄνθος ανθος flower τοῦ ο the ἀγροῦ αγρος field οὕτως ουτως so; this way ἐξανθήσει εξανθεω put out flowers 102:15 וְ wᵊ וְ and יִֽירְא֣וּ yˈîrᵊʔˈû ירא fear גֹ֭ויִם ˈḡôyim גֹּוי people אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 102:15. homo quasi herba dies eius sicut flos agri sic florebitMan's days are as grass, as the flower of the field so shall he flourish. 102:15. And the Gentiles will fear your name, O Lord, and all the kings of the earth your glory. 102:15. So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory. 14. For he knoweth our frame; he remembereth that we are dust. 102:14 For he knoweth our frame; he remembereth that we [are] dust: 102:14 Ибо Он знает состав наш, помнит, что мы персть. 102:15 ἄνθρωπος ανθρωπος person; human ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about ἄνθος ανθος flower τοῦ ο the ἀγροῦ αγρος field οὕτως ουτως so; this way ἐξανθήσει εξανθεω put out flowers 102:15 וְ wᵊ וְ and יִֽירְא֣וּ yˈîrᵊʔˈû ירא fear גֹ֭ויִם ˈḡôyim גֹּוי people אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight 102:15. homo quasi herba dies eius sicut flos agri sic florebit Man's days are as grass, as the flower of the field so shall he flourish. 102:15. And the Gentiles will fear your name, O Lord, and all the kings of the earth your glory. 102:15. So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:15: His days are as grass - See the note on Psa 90:5. Albert Barnes: Notes on the Bible - 1834 103:15: As for man - literally, "Man; like the grass are his days!" The thought is fixed on man: man so frail and weak; man, not only made originally of earth, but man delicate, feeble, soon to pass away like the springing grass, or like the fading flower. His days are as grass - See the notes at Psa 90:5-6; compare Isa 40:6-8, notes; Pe1 1:24, note. As a flower of the field - As a blossom. It opens with beauty and fragrance, but soon fades and perishes. So he flourisheth - Rather, "So he blossoms." That is, he is like a flower that is fresh and beautiful, and that soon withers away. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:15: his days: Psa 90:5, Psa 90:6; Isa 40:6-8, Isa 51:12; Jam 1:10, Jam 1:11; Pe1 1:24 a flower: Job 14:1-3; Isa 28:1, Isa 28:4; Nah 1:4 Carl Friedrich Keil and Franz Delitzsch 103:15 The figure of the grass recalls Ps 90:5., cf. Is 40:6-8; Is 51:12; that of the flower, Job 14:2. אנושׁ is man as a mortal being; his life's duration is likened to that of a blade of grass, and his beauty and glory to a flower of the field, whose fullest bloom is also the beginning of its fading. In Ps 103:16 בּו (the same as in Is 40:7.) refers to man, who is compared to grass and flowers. כּי is ἐάν with a hypothetical perfect; and the wind that scorches up the plants, referred to man, is an emblem of every form of peril that threatens life: often enough it is really a breath of wind which snaps off a man's life. The bold designation of vanishing away without leaving any trace, "and his place knoweth him no more," is taken from Job 7:10, cf. ibid. Job 8:18; Job 20:9. In the midst of this plant-like, frail destiny, there is, however, one strong ground of comfort. There is an everlasting power, which raises all those who link themselves with it above the transitoriness involved in nature's laws, and makes them eternal like itself. This power is the mercy of God, which spans itself above (על) all those who fear Him like an eternal heaven. This is God's righteousness, which rewards faithful adherence to His covenant and conscientious fulfilment of His precepts in accordance with the order of redemption, and shows itself even to (ל) children's children, according to Ex 20:6; Ex 34:7; Deut 7:9 : on into a thousand generations, i.e., into infinity. Geneva 1599 103:15 [As for] (i) man, his days [are] as grass: as a flower of the field, so he flourisheth. (i) He declares that man has nothing in himself to move God to mercy, but only the confession of his infirmity and misery. John Gill 103:15 As for man, his days are as grass,.... He himself is like the grass which springs out of the earth; continues on it for a time, and then drops into it; the continuance of the grass is very short, it flourishes in the morning, is cut down at evening, and withers; see Ps 90:5. As a flower of the field, so he flourisheth; which denotes the goodliness of man, and describes him in his best estate, as possessed of health, riches, honour, and all the gifts and endowments of nature; and yet, with all these, is only like a field flower, exposed to every wind, liable to be cropped by every hand, and to be trampled upon by the beasts of the field; and therefore flourishes not long: so very precarious and uncertain is man in his most flourishing circumstances; see Is 40:6. Robert Jamieson, A. R. Fausset and David Brown 103:15 So short and frail is life that a breath may destroy it. Tit is gone--literally, "it is not." know it no more--no more recognize him (Ps 90:6; Is 40:6-8).
102:15102:15: Մարդոյ որպէս խոտո՛յ են աւուրք իւր, որպէս ծաղիկ վայրի այնպէս ծաղկէ[7396]։ [7396] Ոմանք.Որպէս զխոտոյ են աւուրք իւր, որպէս զծաղիկ ՚ի վայրի այնպէս։ 15 Մարդու օրերը խոտի պէս են. նա ծաղկում է ինչպէս վայրի ծաղիկ: 15 Մարդուն օրերը խոտի պէս են, Դաշտի ծաղիկի պէս կը ծաղկին։ Մարդոյ` որպէս խոտոյ են աւուրք իւր, որպէս ծաղիկ վայրի` այնպէս ծաղկէ: 102:15: Մարդոյ որպէս խոտո՛յ են աւուրք իւր, որպէս ծաղիկ վայրի այնպէս ծաղկէ[7396]։ [7396] Ոմանք.Որպէս զխոտոյ են աւուրք իւր, որպէս զծաղիկ ՚ի վայրի այնպէս։ 15 Մարդու օրերը խոտի պէս են. նա ծաղկում է ինչպէս վայրի ծաղիկ: 15 Մարդուն օրերը խոտի պէս են, Դաշտի ծաղիկի պէս կը ծաղկին։ zohrab-1805▾ eastern-1994▾ western am▾	102:15102:15 Дни человека как трава; как цвет полевой, так он цветет. 102:16 ὅτι οτι since; that πνεῦμα πνευμα spirit; wind διῆλθεν διερχομαι pass through; spread ἐν εν in αὐτῷ αυτος he; him καὶ και and; even οὐχ ου not ὑπάρξει υπαρχω happen to be; belong καὶ και and; even οὐκ ου not ἐπιγνώσεται επιγινωσκω recognize; find out ἔτι ετι yet; still τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him 102:16 כִּֽי־ kˈî- כִּי that בָנָ֣ה vānˈā בנה build יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion נִ֝רְאָ֗ה ˈnirʔˈā ראה see בִּ bi בְּ in כְבֹודֹֽו׃ ḵᵊvôḏˈô כָּבֹוד weight 102:16. quia spiritus pertransiit eum et non subsistet et non cognoscet eum ultra locus eiusFor the spirit shall pass in him, and he shall not be: and he shall know his place no more. 102:16. For the Lord has built up Zion, and he will be seen in his glory. 102:16. When the LORD shall build up Zion, he shall appear in his glory. 15. As for man, his days are as grass; as a flower of the field, so he flourisheth. 102:15 As for man, his days [are] as grass: as a flower of the field, so he flourisheth: 102:15 Дни человека как трава; как цвет полевой, так он цветет. 102:16 ὅτι οτι since; that πνεῦμα πνευμα spirit; wind διῆλθεν διερχομαι pass through; spread ἐν εν in αὐτῷ αυτος he; him καὶ και and; even οὐχ ου not ὑπάρξει υπαρχω happen to be; belong καὶ και and; even οὐκ ου not ἐπιγνώσεται επιγινωσκω recognize; find out ἔτι ετι yet; still τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him 102:16 כִּֽי־ kˈî- כִּי that בָנָ֣ה vānˈā בנה build יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion נִ֝רְאָ֗ה ˈnirʔˈā ראה see בִּ bi בְּ in כְבֹודֹֽו׃ ḵᵊvôḏˈô כָּבֹוד weight 102:16. quia spiritus pertransiit eum et non subsistet et non cognoscet eum ultra locus eius For the spirit shall pass in him, and he shall not be: and he shall know his place no more. 102:16. For the Lord has built up Zion, and he will be seen in his glory. 102:16. When the LORD shall build up Zion, he shall appear in his glory. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:16: The wind passeth over it - Referring perhaps to some blasting pestilential wind. Albert Barnes: Notes on the Bible - 1834 103:16: For the wind passeth over it, and it is gone - Margin, as in Hebrew, "it is not." The reference is either to a hot and burning wind, that dries up the flower; or to a furious wind that tears it from its stem; or to a gentle breeze that takes off its petals as they loosen their hold, and are ready to fall. So man falls - as if a breath - a breeze - came over him, and he is gone. How easily is man swept off! How little force, apparently, does it require to remove the most beautiful and blooming youth of either sex from the earth! How speedily does beauty vanish; how soon, like a fading flower, does such a one pass away! And the place thereof shall know it no more - That is, It shall no more appear in the place where it was seen and known. The "place" is here personified as if capable of recognizing the objects which are present, and as if it missed the things which were once there. They are gone. So it will soon be in all the places where we have been; where we have been seen; where we have been known. In our dwellings; at our tables; in our places of business; in our offices, counting-rooms, studies, laboratories; in the streets where we have walked from day to day; in the pulpit, the court-room, the legislation-hall; in the place of Rev_elry or festivity; in the prayer-room, the Sabbath-school, the sanctuary - we shall be seen no longer. We shall be gone: and the impression on those who are there, and with whom we have been associated, will be best expressed by the language, "he is gone!" Gone; - where? No one that survives can tell. All that they whom we leave will know will be that we are absent - that we are "gone." But to us now, how momentous the inquiry, "Where shall we be, when we are gone from among the living?" Other places will "know" us; will it be in heaven, or hell? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:16: the wind: Job 27:20, Job 27:21; Isa 40:7 it is gone: Heb. it is not, Gen 5:24; Job 14:10 and the: Job 7:6-10, Job 8:18, Job 8:19, Job 20:9 John Gill 103:16 For the wind passeth over it, and it is gone,.... A stormy wind, as the Targum, which tears it up by its roots, or blows off the flower, and it is seen no more; or a blighting easterly wind, which, blowing on it, shrivels it up, and it dies at once; such an one as blasted the seven ears of corn in Pharaoh's dream, Gen 41:23 or any impetuous, drying, and noxious wind: and so when the east wind of adversity passes over a man, his riches, and honour, and estate, are presently gone; or some bodily distemper, which takes away health, strength, and beauty, and impairs the mind; and especially death, which removes at once into another world. And the place thereof shall know it no more; the place where the flower grew shall know it no more; or it shall be seen no more in it: so man, when he dies, though he is not annihilated, he is somewhere; he is in another world, either of happiness or woe; yet he is not in this world, in the house and family, in the station and business he was; he is no longer known nor seen among men on earth; see Job 7:10.
102:16102:16: Շնչէ ՚ի նմա հողմ եւ ո՛չ է, եւ ո՛չ եւս երեւի տեղի նորա։ 16 Երբ փչի քամին, նա կ’անհետանայ, եւ նրա տեղն իսկ չի երեւայ: 16 Վասն զի հովը անոր վրայէն կ’անցնի ու ան կ’ոչնչանայ Եւ ա՛լ անոր տեղը չի ճանչնար զանիկա։ Շնչէ ի նմա հողմ` եւ ոչ է, եւ ոչ եւս երեւի տեղի նորա: 102:16: Շնչէ ՚ի նմա հողմ եւ ո՛չ է, եւ ո՛չ եւս երեւի տեղի նորա։ 16 Երբ փչի քամին, նա կ’անհետանայ, եւ նրա տեղն իսկ չի երեւայ: 16 Վասն զի հովը անոր վրայէն կ’անցնի ու ան կ’ոչնչանայ Եւ ա՛լ անոր տեղը չի ճանչնար զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾	102:16102:16 Пройдет над ним ветер, и нет его, и место его уже не узнает его. 102:17 τὸ ο the δὲ δε though; while ἔλεος ελεος mercy τοῦ ο the κυρίου κυριος lord; master ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever ἐπὶ επι in; on τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ἐπὶ επι in; on υἱοὺς υιος son υἱῶν υιος son 102:17 פָּ֭נָה ˈpānā פנה turn אֶל־ ʔel- אֶל to תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer הָ hā הַ the עַרְעָ֑ר ʕarʕˈār עַרְעָר juniper וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בָ֝זָ֗ה ˈvāzˈā בזה despise אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתָֽם׃ tᵊfillāṯˈām תְּפִלָּה prayer 102:17. misericordia autem Domini ab aeterno et usque in aeternum super timentes eum et iustitia eius in filios filiorumBut the mercy of the Lord is from eternity and unto eternity upon them that fear him: And his justice unto children's children, 102:17. He has noticed of the prayer of the humble, and he has not despised their petition. 102:17. He will regard the prayer of the destitute, and not despise their prayer. 16. For the wind passeth over it, and it is gone; and the place thereof shall know it no more. 102:16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more: 102:16 Пройдет над ним ветер, и нет его, и место его уже не узнает его. 102:17 τὸ ο the δὲ δε though; while ἔλεος ελεος mercy τοῦ ο the κυρίου κυριος lord; master ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever ἐπὶ επι in; on τοὺς ο the φοβουμένους φοβεω afraid; fear αὐτόν αυτος he; him καὶ και and; even ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ἐπὶ επι in; on υἱοὺς υιος son υἱῶν υιος son 102:17 פָּ֭נָה ˈpānā פנה turn אֶל־ ʔel- אֶל to תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer הָ hā הַ the עַרְעָ֑ר ʕarʕˈār עַרְעָר juniper וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not בָ֝זָ֗ה ˈvāzˈā בזה despise אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתָֽם׃ tᵊfillāṯˈām תְּפִלָּה prayer 102:17. misericordia autem Domini ab aeterno et usque in aeternum super timentes eum et iustitia eius in filios filiorum But the mercy of the Lord is from eternity and unto eternity upon them that fear him: And his justice unto children's children, 102:17. He has noticed of the prayer of the humble, and he has not despised their petition. 102:17. He will regard the prayer of the destitute, and not despise their prayer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:17: The mercy of the Lord is from everlasting to everlasting - חסד chesed signifies more particularly the exuberant goodness of God. This is an attribute of his nature, and must be from everlasting to everlasting; and hence, his righteousness (צדקת tsidketh) - his merciful mode of justifying the ungodly, is extended from one generation to another. Unto children's children - It is still in force, and the doctrine of reconciliation through Christ shall continue to be preached till the conclusion of time. Albert Barnes: Notes on the Bible - 1834 103:17: But the mercy of the Lord - The favor of the Lord; or, his loving-kindness. Is from everlasting to everlasting - Is from the eternity past to the eternity to come. It had its foundation in the eternal decrees of God; it has its security in his purpose that where it is conferred, it shall not be withdrawn. It had no beginning; it will have no end. There never was a period in the past when it was not the purpose of God to save his people; there never will be a period in the future when it will be said that his saving mercy has ceased. It would be difficult to think of a statement which would at the same time, in so few words, confirm at once the doctrine of the divine decrees, and the doctrine of the perseverance of the saints. If either of these doctrines is denied, then what is here stated by the psalmist is not true: if the doctrine of the divine decrees is denied, then his purpose of mercy had a beginning, and is not "from everlasting;" if the doctrine of the perseverance of the saints is denied, then his mercy has an end, and is not "to everlasting." Upon them that fear him - In respect to those who are his true worshippers, or his true people. And his righteousness - His righteous purpose; or, his purpose in regard to their "becoming" righteous. Unto children's children - literally, "sons of sons." That is, his purposes embrace the children and children's children of the righteous; or, they are included in the covenant of mercy. See the notes at Act 2:39. Compare Exo 20:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:17: the mercy: Psa 89:1, Psa 89:2, Psa 100:5, Psa 118:1, Psa 136:1-26; Jer 31:3; Rom 8:28-30; Eph 1:4-8; Eph 2:4-7; Th2 2:13, Th2 2:14; Ti2 1:9 his righteousness: Psa 22:31; Isa 46:13, Isa 51:6; Dan 9:24; Mic 6:5; Rom 1:17, Rom 3:21-25; Pe2 1:1 unto children's: Psa 90:16; Exo 20:6; Deu 10:15; Isa 41:8; Jer 33:24-26; Act 13:32-34; Rom 15:8 Geneva 1599 103:17 But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his (k) righteousness unto children's children; (k) His just and faithful keeping of his promise. John Gill 103:17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him,.... In opposition to the frailty of man, the stability and duration of the mercy of God is observed. This reaches from one eternity to another; it is from everlasting in the heart of God: it appeared in the choice of the vessels of mercy; in the covenant of grace, which is founded upon it, and filled with it; every blessing of which flows from it, and therefore are called the "sure mercies of David". And it appears in time in the regeneration of God's elect, which is according to his abundant mercy; in the forgiveness of their sins, which is according to the multitude of his tender mercies; and in their whole salvation, which is by that, and not by works of righteousness; and will endure for ever, for the mercy of our Lord Jesus Christ is unto eternal life. It reaches from the world past to the world to come, as the Targum; and it is so "upon them that fear" the Lord; not with a servile, but a filial fear; a fear of the Lord and his goodness; which only is consistent with the grace and mercy of God, and a sense of it: not that the fear of God is the cause of mercy or grace; but, on the contrary, grace and mercy are the cause of the fear of God; which is a blessing of the covenant of grace, and one of the first things which appear in conversion; but this properly describes the persons who openly and manifestly share in the grace or mercy of God, and to whom he manifests it yet more and more; nor have any reason to believe they are the objects of it, until the true fear of God is wrought in their hearts; and, besides, this character may be given to show that the mercy and grace of God are not limited to the Israelites only, but belong to such of all nations that fear the Lord. And his righteousness unto children's children; not the essential righteousness of God, but rather his faithfulness in the performance of his promises, which he will not suffer to fail: the justifying righteousness of Christ is here meant; which is an everlasting one, and is unto and upon all them that believe, in all successive generations; which is meant by the phrase of "children's children", even the spiritual seed of Christ, the seed of the church, the seed of Israel; to all and each of which, in every age, the word of God comes, and his promises are fulfilled; and who are justified by and glory in Christ, their righteousness; and who are further described in the next verse, which shows that not the carnal seed of them that fear the Lord are meant. Robert Jamieson, A. R. Fausset and David Brown 103:17 For similar contrast compare Ps 90:2-6; Ps 102:27-28.
102:17102:17: Բայց ողորմութիւն Տեառն յաւիտեանս յաւիտենի՛ց ՚ի վերայ երկիւղածաց իւրոց, եւ արդարութիւն նորա յորդւոց մինչեւ յորդիս[7397]։ [7397] Ոմանք.Ողորմութիւն Տեառն մնայ յաւիտեանս։ 17 Բայց Տիրոջ ողորմութիւնը յաւիտեանս յաւիտենից իրենից երկիւղ կրողների վրայ է, եւ նրա արդարութիւնը՝ որդոց որդի նրանց հանդէպ, 17 Բայց Տէրոջը ողորմութիւնը յաւիտեանս յաւիտենից իրմէ վախցողներուն վրայ է Ու անոր արդարութիւնը՝ որդիներուն որդիներուն վրայ Բայց ողորմութիւն Տեառն յաւիտեանս յաւիտենից ի վերայ երկիւղածաց իւրոց, եւ արդարութիւն նորա յորդւոց մինչեւ յորդիս: 102:17: Բայց ողորմութիւն Տեառն յաւիտեանս յաւիտենի՛ց ՚ի վերայ երկիւղածաց իւրոց, եւ արդարութիւն նորա յորդւոց մինչեւ յորդիս[7397]։ [7397] Ոմանք.Ողորմութիւն Տեառն մնայ յաւիտեանս։ 17 Բայց Տիրոջ ողորմութիւնը յաւիտեանս յաւիտենից իրենից երկիւղ կրողների վրայ է, եւ նրա արդարութիւնը՝ որդոց որդի նրանց հանդէպ, 17 Բայց Տէրոջը ողորմութիւնը յաւիտեանս յաւիտենից իրմէ վախցողներուն վրայ է Ու անոր արդարութիւնը՝ որդիներուն որդիներուն վրայ zohrab-1805▾ eastern-1994▾ western am▾	102:17102:17 Милость же Господня от века и до века к боящимся Его, 102:18 τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him καὶ και and; even μεμνημένοις μιμνησκω remind; remember τῶν ο the ἐντολῶν εντολη direction; injunction αὐτοῦ αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make αὐτάς αυτος he; him 102:18 תִּכָּ֣תֶב tikkˈāṯev כתב write זֹ֭את ˈzōṯ זֹאת this לְ lᵊ לְ to דֹ֣ור ḏˈôr דֹּור generation אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back וְ wᵊ וְ and עַ֥ם ʕˌam עַם people נִ֝בְרָ֗א ˈnivrˈā ברא create יְהַלֶּל־ yᵊhallel- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord 102:18. his qui custodiunt pactum eius et recordantur praeceptorum eius ad facienda eaTo such as keep his covenant, And are mindful of his commandments to do them. 102:18. Let these things be written in another generation, and the people who will be created will praise the Lord. 102:18. This shall be written for the generation to come: and the people which shall be created shall praise the LORD. 17. But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; 102:17 But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children' s children: 102:17 Милость же Господня от века и до века к боящимся Его, 102:18 τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him καὶ και and; even μεμνημένοις μιμνησκω remind; remember τῶν ο the ἐντολῶν εντολη direction; injunction αὐτοῦ αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make αὐτάς αυτος he; him 102:18 תִּכָּ֣תֶב tikkˈāṯev כתב write זֹ֭את ˈzōṯ זֹאת this לְ lᵊ לְ to דֹ֣ור ḏˈôr דֹּור generation אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back וְ wᵊ וְ and עַ֥ם ʕˌam עַם people נִ֝בְרָ֗א ˈnivrˈā ברא create יְהַלֶּל־ yᵊhallel- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord 102:18. his qui custodiunt pactum eius et recordantur praeceptorum eius ad facienda ea To such as keep his covenant, And are mindful of his commandments to do them. 102:18. Let these things be written in another generation, and the people who will be created will praise the Lord. 102:18. This shall be written for the generation to come: and the people which shall be created shall praise the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:18: To such as keep his convenant - The spirit of which was, I will be your God; We will be thy People. From the covenant came the commandments, and their obligation to remember and do them; and on such keepers of the covenant, and doers of the commandments, God promises to pour out his mercy through all generations. Albert Barnes: Notes on the Bible - 1834 103:18: To such as keep his covenant - To such as adhere to the arrangements of his covenant, or who are faithful on their part. God will be faithful to his part of the covenant; and where there is fidelity on the part of his people, the blessings implied in the covenant will be conferred on them and on their children. The promise is ample, and the fidelity of God is certain, but still it is true that in those promises, and in that fidelity, it is implied that his people on their part must be faithful also, or the blessings will not be bestowed. There are no promises of blessings to the unfaithful, nor have those who are unfaithful any reason to hope that they or theirs will be partakers of the blessings of the covenant of mercy. Our only hope that we or our children will be partakers of the blessings of the covenant is to be found in the fact that we ourselves are faithful to God. And to those that remember his commandments to do them - Who do not "forget" his law. If they do forget it, they have no right to expect the blessing. Obedience and fidelity are our only reasonable grounds of expectation of the blessing of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:18: To such: Psa 25:10, Psa 132:12; Gen 17:9, Gen 17:10; Exo 19:5, Exo 24:8; Deu 7:9; Ch2 34:31; Heb 8:6-13 remember: Psa 119:9-11; Deu 4:23, Deu 6:6-9; Pro 3:1; Mat 28:20; Luk 1:6; Act 24:16; Th1 4:1 Geneva 1599 103:18 To such as keep his (l) covenant, and to those that remember his commandments to do them. (l) To whom he gives grace to fear him, and to obey his word. John Gill 103:18 To such as keep his covenant,.... The covenant of grace, which is peculiarly the Lord's covenant, as distinct from man's; and which he keeps himself, and is ever mindful of it. This he makes known to his people at conversion; his secret is with them, and he shows them his covenant; the blessings and promises of it; their interest in them, and in himself, as their covenant God: which they "observe" (c), as the word here used signifies; and observing it, they lay hold upon it by faith, as belonging to them; and laying hold upon it, they "keep" it as their own, and keep it fast, and will not part with their interest in it for all the world. And to those that remember his commandments to do them; some read them and hear them, but forget them, at least to do them: these are like a man that beholds his face in a glass, and forgets what manner of man he is; so James compares one that is a forgetful hearer, and not a doer of the word, Jas 1:23. The commandments of God are best remembered, so as to be done, when he puts his laws into the minds of men, and writes them in their hearts, and puts his Spirit within them, to cause them to walk in his statutes, and do them, Jer 31:34. (c) "observantes", Junius & Tremellius; so Piscator, Gejerus. Robert Jamieson, A. R. Fausset and David Brown 103:18 such . . . covenant--limits the general terms preceding. righteousness--as usual (Ps 7:17; Ps 31:1).
102:18102:18: Որ պահեն զուխտս նորա, յիշեն զպատուիրանս նորա եւ առնեն զնա[7398]։ [7398] Ոմանք.Ոյք պահեն։ 18 որոնք պահում են ուխտը նրա, յիշում նրա պատուիրաններն ու կատարում դրանք: 18 Անոնց վրայ է՝ որոնք կը պահեն անոր ուխտը Եւ կը յիշեն անոր պատուիրանքները եւ կը կատարեն։ Ոյք պահեն զուխտս նորա, յիշեն զպատուիրանս նորա եւ առնեն զնա: 102:18: Որ պահեն զուխտս նորա, յիշեն զպատուիրանս նորա եւ առնեն զնա[7398]։ [7398] Ոմանք.Ոյք պահեն։ 18 որոնք պահում են ուխտը նրա, յիշում նրա պատուիրաններն ու կատարում դրանք: 18 Անոնց վրայ է՝ որոնք կը պահեն անոր ուխտը Եւ կը յիշեն անոր պատուիրանքները եւ կը կատարեն։ zohrab-1805▾ eastern-1994▾ western am▾	102:18102:18 и правда Его на сынах сынов, хранящих завет Его и помнящих заповеди Его, чтобы исполнять их. 102:19 κύριος κυριος lord; master ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἡτοίμασεν ετοιμαζω prepare τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him πάντων πας all; every δεσπόζει δεσποζω lord 102:19 כִּֽי־ kˈî- כִּי that הִ֭שְׁקִיף ˈhišqîf שׁקף look מִ mi מִן from מְּרֹ֣ום mmᵊrˈôm מָרֹום high place קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מִ mi מִן from שָּׁמַ֤יִם׀ ššāmˈayim שָׁמַיִם heavens אֶל־ ʔel- אֶל to אֶ֬רֶץ ʔˈereṣ אֶרֶץ earth הִבִּֽיט׃ hibbˈîṭ נבט look at 102:19. Dominus in caelo stabilivit thronum suum et regnum illius omnium dominaturThe lord hath prepared his throne in heaven: and his kingdom shall rule over all. 102:19. For he has gazed from his high sanctuary. From heaven, the Lord has beheld the earth. 102:19. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; 18. To such as keep his covenant, and to those that remember his precepts to do them. 102:18 To such as keep his covenant, and to those that remember his commandments to do them: 102:18 и правда Его на сынах сынов, хранящих завет Его и помнящих заповеди Его, чтобы исполнять их. 102:19 κύριος κυριος lord; master ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἡτοίμασεν ετοιμαζω prepare τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him πάντων πας all; every δεσπόζει δεσποζω lord 102:19 כִּֽי־ kˈî- כִּי that הִ֭שְׁקִיף ˈhišqîf שׁקף look מִ mi מִן from מְּרֹ֣ום mmᵊrˈôm מָרֹום high place קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מִ mi מִן from שָּׁמַ֤יִם׀ ššāmˈayim שָׁמַיִם heavens אֶל־ ʔel- אֶל to אֶ֬רֶץ ʔˈereṣ אֶרֶץ earth הִבִּֽיט׃ hibbˈîṭ נבט look at 102:19. Dominus in caelo stabilivit thronum suum et regnum illius omnium dominatur The lord hath prepared his throne in heaven: and his kingdom shall rule over all. 102:19. For he has gazed from his high sanctuary. From heaven, the Lord has beheld the earth. 102:19. For he hath looked down from the height of his sanctuary; from heaven did the LORD behold the earth; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:19: The Lord hath prepared his throne in the heavens - There he is Sovereign, but his dominion extends equally over all the earth; for his kingdom - regal government, influence, and sway, ruleth over all. Albert Barnes: Notes on the Bible - 1834 103:19: The Lord hath prepared his throne in the heavens - He has "fixed" his throne there. This is the ground of the security that his blessing will be imparted to those who fear him, and to their children's children, or that it will be transmitted to coming generations. God is a Sovereign. His throne is fixed and firm. His dominion is not vacillating and changing. His reign is not, like the reign of earthly monarchs, dependent on the capriciousness of a changeable will, or on passion; nor is it liable to be altered by death, by Rev_olution, or a new dynasty. The throne of God is ever the same, and nothing can shake or overthrow it. Compare the notes at Psa 11:4. And his kingdom ruleth over all - He reigns over all the universe - the heavens and the earth; and he can, therefore, execute all his purposes. Compare Psa 47:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:19: prepared: Psa 2:4, Psa 9:7, Psa 11:4, Psa 115:3; Isa 66:1; Heb 8:1 his kingdom: Psa 47:2; Dan 4:25, Dan 4:34, Dan 4:35; Eph 1:21, Eph 1:22; Phi 2:9, Phi 2:10; Pe1 3:22 Carl Friedrich Keil and Franz Delitzsch 103:19 He is able to show Himself thus gracious to His own, for He is the supra-mundane, all-ruling King. With this thought the poet draws on to the close of his song of praise. The heavens in opposition to the earth, as in Ps 115:3; Eccles 5:12, is the unchangeable realm above the rise and fall of things here below. On Ps 103:19 cf. 1Chron 29:12. בּכּל refers to everything created without exception, the universe of created things. In connection with the heavens of glory the poet cannot but call to mind the angels. His call to these to join in the praise of Jahve has its parallel only in Ps 29:1-11 and Ps 148:1-14. It arises from the consciousness of the church on earth that it stands in living like-minded fellowship with the angels of God, and that it possesses a dignity which rises above all created things, even the angels which are appointed to serve it (Ps 91:11). They are called גּבּרים as in Joel 3:11, and in fact גּבּרי כּח, as the strong to whom belongs strength unequalled. Their life endowed with heroic strength is spent entirely - an example for mortals - in an obedient execution of the word of God. לשׁמע is a definition not of the purpose, but of the manner: obediendo (as in Gen 2:3 perficiendo). Hearing the call of His word, they also forthwith put it into execution. the hosts (צבאיו), as משׁרתיו shows, are the celestial spirits gathered around the angels of a higher rank (cf. Lk 2:13), the innumerable λειτουργικὰ πνεῦματα (Ps 104:4, Dan 7:10; Heb 1:14), for there is a hierarchia caelestis. From the archangels the poet comes to the myriads of the heavenly hosts, and from these to all creatures, that they, wheresoever they may be throughout Jahve's wide domain, may join in the song of praise that is to be struck up; and from this point he comes back to his own soul, which he modestly includes among the creatures mentioned in the third passage. A threefold בּרכי נפשׁי now corresponds to the threefold בּרכוּ; and inasmuch as the poet thus comes back to his own soul, his Psalm also turns back into itself and assumes the form of a converging circle. John Gill 103:19 The Lord hath prepared his throne in the heavens,.... The heaven is his throne; here he sits enthroned in all the glory of his majesty, with all his attendants upon him, and courtiers about him. The Lord Christ is now in heaven; and where he will continue to the restitution of all things, and from whence his people expect him at the last day. Here he is on the same throne with his divine Father; which throne he has "prepared" or "established" (d), so as it cannot be moved: when others are cast down, this shall stand; his throne is for ever and ever. The Targum in the king's Bible is, "the Word of the Lord hath prepared, &c.'' And his kingdom ruleth over all; over all created beings; over angels, good and bad; over men, righteous and wicked; over the greatest of men, the kings and princes of the earth. Good angels are subject to him devils tremble at him; saints acknowledge him as their King; the wicked he rules with a rod of iron; and kings reign by him, and are accountable to him; see Ps 22:28. (d) "stabilivit", Junius & Tremellius, Piscator. Robert Jamieson, A. R. Fausset and David Brown 103:19 God's firm and universal dominion is a pledge that He will keep His promises (Ps 11:4; Ps 47:8).
102:19102:19: Տէր յերկինս պատրաստեաց աթո՛ռ իւր, արքայութիւն նորա ամենեցուն տիրէ[7399]։ [7399] Ոմանք.Տէր յերկինս... զաթոռ իւր, եւ արքայութիւն։ 19 Տէրն երկնքում հաստատեց իր աթոռը, նրա թագաւորութիւնը տիրում է բոլորին: 19 Տէրը իր աթոռը երկնքի մէջ հաստատեց։Անոր թագաւորութիւնը ամենուն վրայ կը տիրէ։ Տէր յերկինս պատրաստեաց աթոռ իւր, արքայութիւն նորա ամենեցուն տիրէ: 102:19: Տէր յերկինս պատրաստեաց աթո՛ռ իւր, արքայութիւն նորա ամենեցուն տիրէ[7399]։ [7399] Ոմանք.Տէր յերկինս... զաթոռ իւր, եւ արքայութիւն։ 19 Տէրն երկնքում հաստատեց իր աթոռը, նրա թագաւորութիւնը տիրում է բոլորին: 19 Տէրը իր աթոռը երկնքի մէջ հաստատեց։Անոր թագաւորութիւնը ամենուն վրայ կը տիրէ։ zohrab-1805▾ eastern-1994▾ western am▾	102:19102:19 Господь на небесах поставил престол Свой, и царство Его всем обладает. 102:20 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πάντες πας all; every οἱ ο the ἄγγελοι αγγελος messenger αὐτοῦ αυτος he; him δυνατοὶ δυνατος possible; able ἰσχύι ισχυς force ποιοῦντες ποιεω do; make τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him τοῦ ο the ἀκοῦσαι ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῶν ο the λόγων λογος word; log αὐτοῦ αυτος he; him 102:20 לִ֭ ˈli לְ to שְׁמֹעַ šᵊmˌōₐʕ שׁמע hear אֶנְקַ֣ת ʔenqˈaṯ אֲנָקָה sigh אָסִ֑יר ʔāsˈîr אָסִיר prisoner לְ֝ ˈl לְ to פַתֵּ֗חַ fattˈēₐḥ פתח open בְּנֵ֣י bᵊnˈê בֵּן son תְמוּתָֽה׃ ṯᵊmûṯˈā תְּמוּתָה death 102:20. benedicite Domino angeli eius fortes robore facientes verbum eius oboedientes voci sermonis eiusBless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders. 102:20. So may he hear the groans of those in shackles, in order that he may release the sons of the slain. 102:20. To hear the groaning of the prisoner; to loose those that are appointed to death; 19. The LORD hath established his throne in the heavens; and his kingdom ruleth over all. 102:19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all: 102:19 Господь на небесах поставил престол Свой, и царство Его всем обладает. 102:20 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πάντες πας all; every οἱ ο the ἄγγελοι αγγελος messenger αὐτοῦ αυτος he; him δυνατοὶ δυνατος possible; able ἰσχύι ισχυς force ποιοῦντες ποιεω do; make τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him τοῦ ο the ἀκοῦσαι ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῶν ο the λόγων λογος word; log αὐτοῦ αυτος he; him 102:20 לִ֭ ˈli לְ to שְׁמֹעַ šᵊmˌōₐʕ שׁמע hear אֶנְקַ֣ת ʔenqˈaṯ אֲנָקָה sigh אָסִ֑יר ʔāsˈîr אָסִיר prisoner לְ֝ ˈl לְ to פַתֵּ֗חַ fattˈēₐḥ פתח open בְּנֵ֣י bᵊnˈê בֵּן son תְמוּתָֽה׃ ṯᵊmûṯˈā תְּמוּתָה death 102:20. benedicite Domino angeli eius fortes robore facientes verbum eius oboedientes voci sermonis eius Bless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders. 102:20. So may he hear the groans of those in shackles, in order that he may release the sons of the slain. 102:20. To hear the groaning of the prisoner; to loose those that are appointed to death; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-22. Такого царя должны прославлять и ангелы, более человека "крепкие силою" в слушании и исполнении Его воли; они лучше человека знают Бога, так как через них, как ближайших своих слуг, Он проявляет свою силу в мире. "Крепкие силою", "воинства Его", "служители Его" - Ангелы Божии. Может быть, что разные наименовании их указывают на разные степени и виды их служения, на деление их на несколько чинов, представление о которых было не чуждо верованию евреев. Этого царя и должен восхвалять весь мир, все творение. Изображение милостивого отношения Бога к человеку отличается здесь необыкновенной трогательностью. Matthew Henry: Concise Commentary on the Whole Bible - 1706 19 The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. 20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. 21 Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. 22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul. Here is, I. The doctrine of universal providence laid down, v. 19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence. The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power: He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He has prepared it in the heavens, above us, and out of sight; for he holds back the face of his throne, and spreads a cloud upon it (Job xxvi. 9); yet he can himself judge through the dark cloud, Job xxiii. 13. Hence the heavens are said to rule (Dan. iv. 26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their dominion, Job xxxviii. 33; Gen. i. 16. But though God's throne is in heaven, and there he keeps his court, and thither we are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Dan. iv. 35): His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction. II. The duty of universal praise inferred from it: if all are under God's dominion, all must do him homage. 1. Let the holy angels praise him (v. 20, 21): Bless the Lord, you his angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God's house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they excel in strength; they are mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and always behold his face (Matt. xviii. 10), that they may take the first intimation of his mind. They are willing to do their work: They do his commandments (v. 20); they do his pleasure (v. 21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They do his commandments at hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are his angels, and ministers of his--his, for he made them, and made them for himself--his, for he employs them, though he does not need them--his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they do his commandments, go on his errands (Dan. ix. 21), fight his battles (2 Kings vi. 17), and minister for the good of his people, Heb. i. 14. [2.] They continually praise him in the upper world; they began betimes to do it (Job xxxviii. 7), and it is still their business, from which they rest not day nor night, Rev. iv. 8. It is God's glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them. 2. Let all his works praise him (v. 22), all in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him for a name and a praise. All his works, that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God's works also; let them praise him objectively, though they cannot praise him actually, Ps. cxlv. 10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes, Bless the Lord, O my soul! as he began, v. 1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God's praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing. Adam Clarke: Commentary on the Bible - 1831 103:20: Bless the Lord, ye his angels - Every person who has a sense of God's goodness to his soul feels his own powers inadequate to the praise which he ought to offer; and therefore naturally calls upon the holiest of men, and the supreme angels, to assist him in this work. That excel in strength - Some take גברי כה gibborey coach the mighty in strength, for another class of the hierarchy, - they that do his commandments, hearkening to his words; and consider them to be that order of beings who are particularly employed in operations among and for the children of men; probably such as are called powers in the New Testament. Albert Barnes: Notes on the Bible - 1834 103:20: Bless the Lord - The psalm began Psa 103:1-2 with an exhortation to "bless the Lord." That exhortation was, however, then addressed by the psalmist to his own soul, and was especially founded on the benefits which he had himself received. The psalm closes also with an exhortation to "bless the Lord," yet on a much wider scale. The psalmist feels that there is not only occasion for him to do it, but that the reason for it extends to the whole universe. The meaning is, that God is worthy of universal praise; and all ranks of beings - all worlds - should join in that praise. Man, feeble, frail, dying, could not come up to the fullness of the praise required. Praise such as was appropriate to God - such as his perfections and works deserved - demanded loftier powers than those of man; the loftiest powers in the universe. Ye his angels - All beings higher than man; beings around and before his throne. That excel in strength - Margin, as in Hebrew, "mighty in strength," and therefore more "able" to offer adequate praise. That do his commandments - Who perfectly obey his law, and who, therefore, can render more acceptable praise than can ever come from human lips. Hearkening unto the voice of his word - Who always listen to his voice; who never are disobedient; and who can, therefore, approach him as holy beings, and more appropriately worship him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:20: Bless: Psa 148:2; Luk 2:13, Luk 2:14; Rev 19:5, Rev 19:6 that excel in strength: Heb. mighty in strength, Psa 78:25; Kg2 19:35; Isa 6:2; Joe 2:11; Mat 26:53 do his: Mat 6:10; Luk 1:19; Heb 1:14 Geneva 1599 103:20 Bless the LORD, ye (m) his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. (m) In that we, who naturally are slow to praise God, exhort the angels, who willingly do it, we stir up ourselves to consider our duty and wake from our sluggishness. John Gill 103:20 Bless the Lord, ye his angels,.... For their creation, being made by him; for their preservation, living, moving, and having their being in him; and for their happiness, in which they are continued, owing to their being chosen of God in Christ, and to their confirmation by Christ. These are always employed in the work of blessing and praising the Lord nor are they in the least backward to it, nor remiss it; nor does this address unto them suppose anything of this kind. The design of the psalmist is only to show how great and good the Lord is; that angels, the more excellent order of creatures, are under obligation to him, and are bound to praise him: and his further view is, to stir up himself and others to this work, from such a consideration, that such noble creatures are employed in the same, and who are further described: that excel in strength; or, "are mighty in strength" (e); they are called mighty angels, Th2 1:7 an instance of the might and power of an angel see in 4Kings 19:35. These, not having sinned, have lost nothing of their original strength and power, and therefore must greatly excel fallen man; who is become a very weak creature, and unable to do the will and work of God, which angels are, as follows: that do his commandments; or "his word" (f); what he orders to be done: this they do readily and willingly, constantly, perfectly, and completely; see Mt 6:10. Hearkening to the voice of his word; they stand before the Lord, waiting his orders; listening with great attention to what he says, and then readily execute it. Or, "at hearing the voice of his word"; that is, as soon as they hear the voice of his word, or hear him speaking (g), immediately they apply themselves to the performance of it. (e) "fortes robore", Pagninus, Montanus; "valentissimi robore", Junius & Tremellius. (f) "verbum ejus", Pagninus, Montanus, Junius & Tremellius, Piscator. (g) So Muis. Robert Jamieson, A. R. Fausset and David Brown 103:20 do his commandments . . . word--or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare Deut 26:17; Lk 1:19).
102:20102:20: Օրհնեցէ՛ք զՏէր ամենայն հրեշտակք նորա, հզօրք զօրութեամբ որ առնէք զբան նորա, լսէք ձայնի պատգամաց նորա[7400]։ [7400] Ոմանք.Հզօրք զօրութեանց... ՚ի լսել. կամ՝ լսողք ձայնի պատ՛՛։ 20 Օրհնեցէ՛ք Տիրոջը, նրա բոլո՛ր հրեշտակներ, որ հզօր էք ուժով, կատարում էք խօսքը նրա, լսում ձայնը նրա պատգամների: 20 Օրհնեցէ՛ք Տէրը, ո՛վ հրեշտակներ, որ ուժով զօրաւոր էք, Որ անոր խօսքին ձայնը լսելով՝ իր հրամանը կը կատարէք։ Օրհնեցէք զՏէր, ամենայն հրեշտակք նորա, հզօրք զօրութեամբ` ոյք առնէք զբան նորա, ի լսել ձայնի պատգամաց նորա: 102:20: Օրհնեցէ՛ք զՏէր ամենայն հրեշտակք նորա, հզօրք զօրութեամբ որ առնէք զբան նորա, լսէք ձայնի պատգամաց նորա[7400]։ [7400] Ոմանք.Հզօրք զօրութեանց... ՚ի լսել. կամ՝ լսողք ձայնի պատ՛՛։ 20 Օրհնեցէ՛ք Տիրոջը, նրա բոլո՛ր հրեշտակներ, որ հզօր էք ուժով, կատարում էք խօսքը նրա, լսում ձայնը նրա պատգամների: 20 Օրհնեցէ՛ք Տէրը, ո՛վ հրեշտակներ, որ ուժով զօրաւոր էք, Որ անոր խօսքին ձայնը լսելով՝ իր հրամանը կը կատարէք։ zohrab-1805▾ eastern-1994▾ western am▾	102:20102:20 Благословите Господа, [все] Ангелы Его, крепкие силою, исполняющие слово Его, повинуясь гласу слова Его; 102:21 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πᾶσαι πας all; every αἱ ο the δυνάμεις δυναμις power; ability αὐτοῦ αυτος he; him λειτουργοὶ λειτουργος functionary; minister αὐτοῦ αυτος he; him ποιοῦντες ποιεω do; make τὸ ο the θέλημα θελημα determination; will αὐτοῦ αυτος he; him 102:21 לְ lᵊ לְ to סַפֵּ֣ר sappˈēr ספר count בְּ֭ ˈbᵊ בְּ in צִיֹּון ṣiyyôn צִיֹּון Zion שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and תְהִלָּתֹ֗ו ṯᵊhillāṯˈô תְּהִלָּה praise בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 102:21. benedicite Domino omnes exercitus eius ministri eius qui facitis placitum illiusBless the Lord, all ye his hosts: you ministers of his that do his will. 102:21. So may they announce the name of the Lord in Zion and his praise in Jerusalem: 102:21. To declare the name of the LORD in Zion, and his praise in Jerusalem; 20. Bless the LORD, ye angels of his: ye mighty in strength, that fulfill his word, hearkening unto the voice of his word. 102:20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word: 102:20 Благословите Господа, [все] Ангелы Его, крепкие силою, исполняющие слово Его, повинуясь гласу слова Его; 102:21 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πᾶσαι πας all; every αἱ ο the δυνάμεις δυναμις power; ability αὐτοῦ αυτος he; him λειτουργοὶ λειτουργος functionary; minister αὐτοῦ αυτος he; him ποιοῦντες ποιεω do; make τὸ ο the θέλημα θελημα determination; will αὐτοῦ αυτος he; him 102:21 לְ lᵊ לְ to סַפֵּ֣ר sappˈēr ספר count בְּ֭ ˈbᵊ בְּ in צִיֹּון ṣiyyôn צִיֹּון Zion שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and תְהִלָּתֹ֗ו ṯᵊhillāṯˈô תְּהִלָּה praise בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 102:21. benedicite Domino omnes exercitus eius ministri eius qui facitis placitum illius Bless the Lord, all ye his hosts: you ministers of his that do his will. 102:21. So may they announce the name of the Lord in Zion and his praise in Jerusalem: 102:21. To declare the name of the LORD in Zion, and his praise in Jerusalem; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:21: All ye his hosts; ye ministers of his - We know almost nothing of the economy of the heavenly host; and, therefore, cannot tell what is the difference between angels, mighty powers, hosts, and ministers who do his pleasure. All owe their being and all its blessings to God; all depend upon his bounty; and without him they can do nothing; therefore, all should praise him. Albert Barnes: Notes on the Bible - 1834 103:21: Bless ye the Lord, all ye his hosts - His armies; the vast multitudes of holy beings, arranged and marshalled as hosts for battle, in all parts of the universe. Compare the notes at Isa 1:9; notes at Eph 1:21. Ye ministers of his - The same beings referred to by the word "hosts," and all others who may be employed in executing his will. The "hosts" or armies of the Lord are thus marshalled that they may "do his pleasure," or that they may execute his purposes. That do his pleasure - What is agreeable to him; that is, who perform his will. Employed in his service, and appointed to execute his will, they are called on to bless his name. The fact of being employed in his service is a sufficient reason for praise. It is implied here that those "ministers of his" actually do his will. They are obedient to his commands; they regard themselves as employed for him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:21: all ye his hosts: Psa 33:6; Gen 32:2; Jos 5:14; Kg1 22:19; Ch2 18:18; Luk 2:13 ministers: Psa 68:17, Psa 104:4; Neh 9:6; Dan 7:9, Dan 7:10; Mat 13:41, Mat 24:30, Mat 24:31; Th2 1:7, Th2 1:8; Heb 1:6, Heb 1:7, Heb 1:14; Rev 22:8, Rev 22:9 John Gill 103:21 Bless ye the Lord, all ye his hosts,.... Which some understand of the sun, moon, and stars, sometimes called the hosts of heaven; and who in their way bless and praise the Lord; see Ps 148:2. Others, of the angels, as before; who are sometimes styled the heavenly host, Lk 2:13, and may be so called from their numbers, there being legions of them; and for their military employment, in guarding and protecting the saints, in encamping about them, and fighting for them. Or rather, since these seem to be distinguished from the angels before addressed, by them may be meant the church militant and her members; who are like an army with banners, consisting of volunteer soldiers under Christ, the Captain of their salvation; whose battles they fight against sin, Satan, and the world; and have a great deal of reason to bless and praise the Lord, for all the great and good things he has done to them, and for them. Ye ministers of his that do his pleasure; so the angels are called, and they do the will of God; what is acceptable to him, and well pleasing in his sight, Heb 1:7. But rather, as distinct from them, the ministers of the Gospel are intended; a name which the preachers of it bear, both in the Old and in the New Testament, Is 61:4, They are ministers of Christ's appointing, calling, qualifying, and sending; and who are employed in his service, in preaching him, his Gospel, and the truths of it; and who do his pleasure, that which is grateful to him, when they speak his word faithfully, declare his whole counsel, and keep back nothing that is profitable: and these have reason to bless the Lord for the gifts bestowed upon them, and for their success and usefulness; and indeed they bear a leading part in giving praise and glory to God, Rev_ 4:9. John Wesley 103:21 His hosts - A title often given to the angels, in regard of their vast numbers, mighty power, unanimous concurrence, and exquisite order. Ministers - This Hebrew word is commonly used of the highest and most honourable sort of servants, Robert Jamieson, A. R. Fausset and David Brown 103:21 ye his hosts--myriads, or armies, as corresponding to angels of great power [Ps 103:20], denoting multitudes also.
102:21102:21: Օրհնեցէ՛ք զՏէր ամենայն զօրութիւնք նորա, պաշտօնեայք եւ արարօղք կամաց նորա[7401]։ [7401] Ոմանք.Պաշտօնեայք նորա. կամ՝ պաշտօնեայք Տեառն, եւ արարողք կա՛՛։ 21 Օրհնեցէ՛ք Տիրոջը, նրա բոլո՛ր զօրքեր, սպասաւորնե՛ր եւ նրա կամքը կատարողնե՛ր: 21 Օրհնեցէ՛ք Տէրը, ո՛վ անոր բոլոր զօրքեր, Անոր կամքը կատարող պաշտօնեաներ։ Օրհնեցէք զՏէր ամենայն զօրութիւնք նորա, պաշտօնեայք եւ արարօղք կամաց նորա: 102:21: Օրհնեցէ՛ք զՏէր ամենայն զօրութիւնք նորա, պաշտօնեայք եւ արարօղք կամաց նորա[7401]։ [7401] Ոմանք.Պաշտօնեայք նորա. կամ՝ պաշտօնեայք Տեառն, եւ արարողք կա՛՛։ 21 Օրհնեցէ՛ք Տիրոջը, նրա բոլո՛ր զօրքեր, սպասաւորնե՛ր եւ նրա կամքը կատարողնե՛ր: 21 Օրհնեցէ՛ք Տէրը, ո՛վ անոր բոլոր զօրքեր, Անոր կամքը կատարող պաշտօնեաներ։ zohrab-1805▾ eastern-1994▾ western am▾	102:21102:21 благословите Господа, все воинства Его, служители Его, исполняющие волю Его; 102:22 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πάντα πας all; every τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality τῆς ο the δεσποτείας δεσποτεια he; him εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master 102:22 בְּ bᵊ בְּ in הִקָּבֵ֣ץ hiqqāvˈēṣ קבץ collect עַמִּ֣ים ʕammˈîm עַם people יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together וּ֝ ˈû וְ and מַמְלָכֹ֗ות mamlāḵˈôṯ מַמְלָכָה kingdom לַ la לְ to עֲבֹ֥ד ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 102:22. benedicite Domino universa opera eius in omnibus locis potestatis eius benedic anima mea DominoBless the Lord, all his works: in every place of his dominion, O my soul, bless thou the Lord. 102:22. while the people convene, along with kings, in order that they may serve the Lord. 102:22. When the people are gathered together, and the kingdoms, to serve the LORD. 21. Bless the LORD, all ye his hosts; ye ministers of his, that do his pleasure. 102:21 Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure: 102:21 благословите Господа, все воинства Его, служители Его, исполняющие волю Его; 102:22 εὐλογεῖτε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master πάντα πας all; every τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality τῆς ο the δεσποτείας δεσποτεια he; him εὐλόγει ευλογεω commend; acclaim ἡ ο the ψυχή ψυχη soul μου μου of me; mine τὸν ο the κύριον κυριος lord; master 102:22 בְּ bᵊ בְּ in הִקָּבֵ֣ץ hiqqāvˈēṣ קבץ collect עַמִּ֣ים ʕammˈîm עַם people יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together וּ֝ ˈû וְ and מַמְלָכֹ֗ות mamlāḵˈôṯ מַמְלָכָה kingdom לַ la לְ to עֲבֹ֥ד ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 102:22. benedicite Domino universa opera eius in omnibus locis potestatis eius benedic anima mea Domino Bless the Lord, all his works: in every place of his dominion, O my soul, bless thou the Lord. 102:22. while the people convene, along with kings, in order that they may serve the Lord. 102:22. When the people are gathered together, and the kingdoms, to serve the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 103:22: Bless the Lord, all his works - Let every thing he has done be so considered as to show forth his praise. Bless the Lord, O my soul - Let me never forget my obligation to his mercy; for with tender mercies and loving-kindness has he crowned me. I will therefore be thankful unto him, and speak good of his name. Albert Barnes: Notes on the Bible - 1834 103:22: Bless the Lord, all his works - All that he has made, animate and inanimate, intelligent and brute. It is not uncommon to call on the inanimate creation to join with intelligent beings in praising God. Compare Psa 148:1-14. The same thing is often found in the "Paradise Lost," and in fact occurs in all poetry. In all places of his dominion - WheRev_er he reigns, on earth, or in heaven; here or in distant worlds. Bless the Lord, O my soul - Ending the psalm as it began, and with the additional reason derived from the fact that the "universe" is called on to do it. As one of the creatures of God; as a part of that vast universe, the psalmist now calls on his own soul to unite with all others - to be one of them - in praising and blessing the Creator. He "desired" thus to unite with all others. His heart was full; and in a universe thus joyous - thus vocal with praise - he wished to be one among the immense multitudes that lifted their voices in adoration of the great Yahweh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 103:22: all his works: Psa 145:10, Psa 148:3-12, Psa 150:6; Isa 42:10-12, Isa 43:20, Isa 44:23, Isa 49:13; Rev 5:12-14 bless the Lord: Psa 103:1, Psa 104:1, Psa 104:35, Psa 146:1 John Gill 103:22 Bless the Lord, all his works, in all places of his dominion,.... Which some interpret of all his creatures, animate or inanimate, rational or irrational, throughout the whole world, which is all under his government; and who all of them, objectively, bless and praise the Lord, Ps 148:7. Or rather regenerate persons, his sons and daughters, the work of his hand, in each of the parts of the world where they live, are here called upon to bless the Lord; who, of his abundant mercy, hath begotten them again to a glorious inheritance: these are his workmanship in Christ; formed for himself, his service, and glory; and are under the highest obligations to show forth his praise. Bless the Lord, O my soul: thus the psalmist ends the psalm as he begun it; not excusing himself by what he had done, nor by calling upon others to this service; knowing that this is constant employment for time and eternity; a work in which he delighted, and was desirous of being concerned in, now and for ever. Robert Jamieson, A. R. Fausset and David Brown 103:22 all his works--creatures of every sort, everywhere.
102:22102:22: Օրհնեցէ՛ք զՏէր ամենայն գործք նորա, ընդ ամենայն տեղիս է տէրութիւն նորա. օրհնեա՛ անձն իմ զՏէր։ Տունք. իբ̃Գոբղայս. խը̃։ 22 Օրհնեցէ՛ք Տիրոջը, նրա բոլոր գործերը, ամենուրեք է տէրութիւնը նրա: Հոգի՛դ իմ, օրհնի՛ր Տիրոջը: 22 Օրհնեցէ՛ք Տէրը, ո՛վ անոր բոլոր գործեր, Անոր տէրութեանը ամէն տեղերուն մէջ. Օրհնէ՛ Տէրը, ո՛վ իմ անձս։ Օրհնեցէք զՏէր, ամենայն գործք նորա, ընդ ամենայն տեղիս է տէրութիւն նորա. օրհնեա, անձն իմ, զՏէր: 102:22: Օրհնեցէ՛ք զՏէր ամենայն գործք նորա, ընդ ամենայն տեղիս է տէրութիւն նորա. օրհնեա՛ անձն իմ զՏէր։ Տունք. իբ̃Գոբղայս. խը̃։ 22 Օրհնեցէ՛ք Տիրոջը, նրա բոլոր գործերը, ամենուրեք է տէրութիւնը նրա: Հոգի՛դ իմ, օրհնի՛ր Տիրոջը: 22 Օրհնեցէ՛ք Տէրը, ո՛վ անոր բոլոր գործեր, Անոր տէրութեանը ամէն տեղերուն մէջ. Օրհնէ՛ Տէրը, ո՛վ իմ անձս։ zohrab-1805▾ eastern-1994▾ western am▾	102:22102:22 благословите Господа, все дела Его, во всех местах владычества Его. Благослови, душа моя, Господа! 102:23 עִנָּ֖ה ʕinnˌā ענה be lowly בַ va בְּ in † הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way כֹּחִ֗יכחו kōḥˈî כֹּחַ strength קִצַּ֥ר qiṣṣˌar קצר be short יָמָֽי׃ yāmˈāy יֹום day 102:23. He responded to him in the way of his virtue: Declare to me the brevity of my days. 102:23. He weakened my strength in the way; he shortened my days. 22. Bless the LORD, all ye his works, in all places of his dominion: bless the LORD, O my soul. 102:22 Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul: 102:22 благословите Господа, все дела Его, во всех местах владычества Его. Благослови, душа моя, Господа! 102:23 עִנָּ֖ה ʕinnˌā ענה be lowly בַ va בְּ in † הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way כֹּחִ֗יכחו kōḥˈî כֹּחַ strength קִצַּ֥ר qiṣṣˌar קצר be short יָמָֽי׃ yāmˈāy יֹום day 102:23. He responded to him in the way of his virtue: Declare to me the brevity of my days. 102:23. He weakened my strength in the way; he shortened my days. ru▾ bhs-gloss▾ catholic_pdv▾ kjv_1900▾

Սաղմոս / Psalms - 102 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834