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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 Начиная с 22: ст. 9: псалма в еврейской Библии начинается новый псалом так что 10: псалом греческой Библии в еврейской занумеровывается цифрой 11, и счет на один псалом вперед сравнительно с греческим счетом 7:0-ти идет до псалма 113. Этот псалом, по греческому счету 113, а по еврейскому 114, в еврейской Библии разделяется на два псалма, так что, начиная с 9: ст. там идет уже 115: псалом, а 114: псалом греческой Библии считается в еврейской Библии уже 116, т. е. опережает счет на два псалма. Когда вышел Израиль из Египта, то сделался святынею Господа. Пред ним бежало море и, как агнцы, прыгали горы. Вся земля да трепещет пред Господом, превращающим камень в источник воды (1-8). Помоги нам, Господи, чтобы высоко чтилось Твое имя, чтобы язычники не смеялись: где же Бог их? (9-10). Бог наш велик и всемогущ: Он на небесах и на земле творит все, что хочет. Идолы же язычников - только безжизненные изделия человеческих рук. Они не видят, не слышат, не ходят, хотя и имеют сделанными все органы человеческого тела (11-15). Да сделаются подобно идолам бессильными и почитатели последних (16). Ты же, дом Ааронов, дом Израилев и все боящиеся Господа, уповайте на Него, благословляющего всех, боящихся Его (17:-21). Да ниспошлет Господь милость нам и детям нашим, чтобы нам при жизни восхвалять и благословлять Его (22-26). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The deliverance of Israel out of Egypt gave birth to their church and nation, which were then founded, then formed; that work of wonder ought therefore to be had in everlasting remembrance. God gloried in it, in the preface to the ten commandments, and Hos. xi. 1, "Out of Egypt have I called my son." In this psalm it is celebrated in lively strains of praise; it was fitly therefore made a part of the great Hallelujah, or song of praise, which the Jews were wont to sing at the close of the passover-supper. It must never be forgotten, I. That they were brought out of slavery, ver. 1. II. That God set up his tabernacle among them, ver. 2. III. That the sea and Jordan were divided before them, ver. 3, 5. IV. That the earth shook at the giving of the law, when God came down on Mount Sinai, ver. 4, 6, 7. V. That God gave them water out of the rock, ver. 8. In singing this psalm we must acknowledge God's power and goodness in what he did for Israel, applying it to the much greater work of wonder, our redemption by Christ, and encouraging ourselves and others to trust in God in the greatest straits. Adam Clarke: Commentary on the Bible - 1831 Miracles wrought at the exodus of the Israelites from Egypt, at the Red Sea, and at Jordan, Psa 114:1-6; and at the rock of Horeb, Psa 114:7, Psa 114:8. This Psalm has no title. The word Hallelujah is prefixed in all the Versions except the Chaldee and Syriac. It seems like a fragment, or a part of another Psalm. In many MSS. it is only the beginning of the following; both making but one Psalm in all the Versions, except the Chaldee. It is elegantly and energetically composed; but begins and ends very abruptly, if we separate it from the following. As to the author of this Psalm, there have been various opinions; some have given the honor of it to Shadrach, Meshech, and Abed-nego; others to Esther; and others, to Mordecai. Albert Barnes: Notes on the Bible - 1834 114:0: This psalm, a part of the Hallel (see the notes at the Introduction to Psa 113:1-9), is occupied in celebrating the praises of God for what he had done in the delivering of his people from Egyptian bondage, and in conducting them to the promised land. It is the language of exultation, joy, and triumph, in view of the gracious interpositions of God in their deliverance. The psalmist sees the mountains and hills seized as it were with consternation, leaping and skipping like sheep; Jordan, as it were, frightened and fleeing back; the very earth trembling - at the presence of God. Everything is personified. Everything is full of life; everything recognizes the presence and the power of the Most High. It would be appropriate to use such a psalm on the great festivals of the Jewish nation, for nothing could be more proper than to keep these events in their history before the minds of the people. The author of the psalm is unknown; and the occasion on which it was composed cannot now be determined. It is a most animated, elevated, cheering psalm, and is proper to be used at all times to make the mind rejoice in God, and to impress us with the feeling that it is easy for God to accomplish his purposes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 114:1, The miracles wrought by God, when he brought his people out of Egypt, are a just ground of fearing him. Carl Friedrich Keil and Franz Delitzsch Commotion of Nature before God the Redeemer out of Egypt To the side of the general Hallelujah Ps 113:1-9 comes an historical one, which is likewise adorned in Ps 114:8 with the Chirek compaginis, and still further with Cholem compaginis, and is the festival Psalm of the eighth Passover day in the Jewish ritual. The deeds of God at the time of the Exodus are here brought together to form a picture in miniature which is as majestic as it is charming. There are four tetrastichs, which pass by with the swiftness of a bird as it were with four flappings of its wings. The church sings this Psalm in a tonus peregrinus distinct from the eight Psalm-tones. John Gill INTRODUCTION TO PSALM 114 The title of this psalm in the Arabic version is "hallelujah", as in some preceding ones; it is part of the great "Hallel" sung at the passover, and with great propriety; since the subject matter of it is the departure of the children of Israel out of Egypt, typical of our spiritual redemption by Christ; and of the effectual calling of God's elect out of a state of nature into a state of grace; and particularly of the conversion of the Gentiles, and the bringing of them from Paganism to Christianity: the inscription of the Syriac version is, "a psalm without a name, out of the ancient writing; concerning Moses, who sung praise at the sea; but unto us the calling of the Gospel, by which we become a new people; spiritual to God, who is incarnate; to Jesus Christ, who redeemed us by his blood from the curse of the Scripture (the law), and hath cleansed us from sin by his Spirit.''.
113:0113:0: Ալէլուիա. ՃԺԳ։ 0 Ալէլուիա Ալէլուիա: 113:0: Ալէլուիա. ՃԺԳ։ 0 Ալէլուիա zohrab-1805▾ eastern-1994▾ western am▾	113:0113:0 [Аллилуия.] 113:1 αλληλουια αλληλουια haleluyah ἐν εν in ἐξόδῳ εξοδος exodus Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ἐκ εκ from; out of λαοῦ λαος populace; population βαρβάρου βαρβαρος foreigner 113:1 הַ֥לְלוּ hˌallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord הַ֭לְלוּ ˈhallû הלל praise עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַֽ֝לְלוּ ˈhˈallû הלל praise אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 113:1. cum egrederetur Israhel de Aegypto domus Iacob de populo barbaroWhen Israel went out of Egypt, the house of Jacob from a barbarous people: 113:1. Alleluia. Praise the Lord, children. Praise the name of the Lord. 113:1. Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD. 1. When Israel went forth out of Egypt, the house of Jacob from a people of strange language; 113:0 KJV Chapter [114] missing verse: 113:0 [Аллилуия.] 113:1 αλληλουια αλληλουια haleluyah ἐν εν in ἐξόδῳ εξοδος exodus Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ἐκ εκ from; out of λαοῦ λαος populace; population βαρβάρου βαρβαρος foreigner 113:1 הַ֥לְלוּ hˌallû הלל praise יָ֨הּ׀ yˌāh יָהּ the Lord הַ֭לְלוּ ˈhallû הלל praise עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַֽ֝לְלוּ ˈhˈallû הלל praise אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 113:1. cum egrederetur Israhel de Aegypto domus Iacob de populo barbaro When Israel went out of Egypt, the house of Jacob from a barbarous people: 113:1. Alleluia. Praise the Lord, children. Praise the name of the Lord. 113:1. Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD. 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. "Народ иноплеменный" - египтяне, происшедшие от Хама, сына Ноева, тогда как евреи своим родоначальником имеют Сима. Adam Clarke: Commentary on the Bible - 1831 114:1: A people of strange language - This may mean no more than a barbarous people; a people whom they did not know, and who did not worship their God. But it is a fact that the language of the Egyptians in the time of Joseph was so different from that of the Hebrews that they could not understand each other. See Psa 81:5; Gen 42:23. The Chaldee has here מעמי ברבראי meammey barbarey, which gives reason to believe that the word is Chaldee, or more properly Phoenician. See this word fully explained in the note on Act 28:2 (note). My old Psalter understood the word as referring to the religious state of the Egyptians: In gangyng of Isrel oute of Egipt, of the house of Jocob fra hethen folke. Albert Barnes: Notes on the Bible - 1834 114:1: When Israel went out of Egypt - literally, "In the going out of Israel from Egypt." This is not to be confined to the exact act of the exodus, but embraces all that properly entered into that migration - the whole train of events which resuited in their being brought into the promised land. The house of Jacob - The family of Jacob - a name appropriately used here, since it was the family of Jacob that had gone down into Egypt, and that had increased to these great numbers. From a people of strange language - Speaking a foreign or a barbarian tongue. See the notes at Psa 81:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:1: (Title), This short, and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book. The composition of it is inexpressibly beautiful, and in the highest style of poetry. Israel: Exo 12:41, Exo 12:42, Exo 13:3, Exo 20:2; Deu 16:1, Deu 26:8; Isa 11:16 a people: Psa 81:5; Gen 42:23 Carl Friedrich Keil and Franz Delitzsch 114:1 Egypt is called עם לעז (from לעז, cogn. לעג, לעה), because the people spoke a language unintelligible to Israel (Ps 81:6), and as it were a stammering language. The lxx, and just so the Targum, renders ἐκ λαοῦ βαρβάρου (from the Sanscrit barbaras, just as onomatopoetic as balbus, cf. Fleischer in Levy's Chaldisches Wrterbuch, i. 420). The redeemed nation is called Judah, inasmuch as God made it His sanctuary (קדשׁ) by setting up His sanctuary (מקדּשׁ, Ex 15:17) in the midst of it, for Jerusalem (el ḳuds) as Benjamitish Judaean, and from the time of David was accounted directly as Judaean. In so far, however, as He made this people His kingdom (ממשׁלותיו, an amplificative plural with Mem pathachatum), by placing Himself in the relation of King (Deut 33:5) to the people of possession which by a revealed law He established characteristically as His own, it is called Israel. 1 The predicate takes the form ותּהי, for peoples together with country and city are represented as feminine (cf. Jer 8:5). The foundation of that new beginning in connection with the history of redemption was laid amidst majestic wonders, inasmuch as nature was brought into service, co-operating and sympathizing in the work (cf. Ps 77:15.). The dividing of the sea opens, and the dividing of the Jordan closes, the journey through the desert to Canaan. The sea stood aside, Jordan halted and was dammed up on the north in order that the redeemed people might pass through. And in the middle, between these great wonders of the exodus from Egypt and the entrance into Canaan, arises the not less mighty wonder of the giving of the Law: the skipping of the mountains like rams, of the ills like בּני־צאן, i.e., lambs (Wisd. 19:9), depicts the quaking of Sinai and its environs (Ex 19:18, cf. supra Ps 68:9, and on the figure Ps 29:6). Geneva 1599 114:1 When Israel went out of Egypt, the house of Jacob from a people of (a) strange language; (a) Or, barbarous. John Gill 114:1 When Israel went out of Egypt,.... The people of Israel in a body, publicly, openly, and not by stealth; freely and willingly, not forced and drove out; though urged by the Egyptians to go, through the hand of God upon them; and so went out with the mighty hand and outstretched arm of the Lord, and with great riches, and in health, not one feeble or sick among them. The house of Jacob from a people of strange language; or barbarous; as every language was reckoned by the Jews but their own; the Egyptian language they did not understand; see Ps 81:5, no doubt many of them learned it during their long stay there, but in general they retained their own language. This was an emblem of the Lord's people in effectual calling, coming out of bondage into liberty, out of darkness into light, out of superstition, and idolatry and profaneness, to the service of the true God in righteousness and true holiness; and from a people of a strange language to those that speak the language of Canaan, a pure language, in which they can understated one another when they converse together, either about experience or doctrine; and the manner of their coming out is much the same, by strength of hand, by the power of divine grace, yet willingly and cheerfully, with great riches, the riches of grace, and a title to the riches of glory, and with much spiritual strength; for, though weak in themselves, yet are strong in Christ. Robert Jamieson, A. R. Fausset and David Brown 114:1 The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute. (Ps 114:1-8) of strange language--(compare Ps 81:5).
113:1113:1: Ելանելն Իսրայէլի յԵգիպտոսէ. տանն Յակոբայ ՚ի ժողովրդենէ այլազգեաց[7504]։ [7504] Բազումք.Յելանելն Իսրայէլի յԵգ՛՛։ 1 Երբ իսրայէլացիներն ելան Եգիպտոսից, Յակոբի տունը՝ օտար ժողովրդի միջից, 114 Երբ Իսրայէլ Եգիպտոսէն դուրս ելաւ Ու Յակոբին տունը օտարալեզու ժողովուրդին մէջէն, Յելանելն Իսրայելի յԵգիպտոսէ, տանն Յակոբայ ի ժողովրդենէ այլազգեաց: 113:1: Ելանելն Իսրայէլի յԵգիպտոսէ. տանն Յակոբայ ՚ի ժողովրդենէ այլազգեաց[7504]։ [7504] Բազումք.Յելանելն Իսրայէլի յԵգ՛՛։ 1 Երբ իսրայէլացիներն ելան Եգիպտոսից, Յակոբի տունը՝ օտար ժողովրդի միջից, 114 Երբ Իսրայէլ Եգիպտոսէն դուրս ելաւ Ու Յակոբին տունը օտարալեզու ժողովուրդին մէջէն, zohrab-1805▾ eastern-1994▾ western am▾	113:1113:1 Когда вышел Израиль из Египта, дом Иакова из народа иноплеменного, 113:2 ἐγενήθη γινομαι happen; become Ιουδαία ιουδαια Ioudaia; Iuthea ἁγίασμα αγιασμα he; him Ισραηλ ισραηλ.1 Israel ἐξουσία εξουσια authority; influence αὐτοῦ αυτος he; him 113:2 יְהִ֤י yᵊhˈî היה be שֵׁ֣ם šˈēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מְבֹרָ֑ךְ mᵊvōrˈāḵ ברך bless מֵֽ֝ ˈmˈē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 113:2. factus est Iudas in sanctificatione eius Israhel potestas eiusJudea was made his sanctuary, Israel his dominion. 113:2. Blessed is the name of the Lord, from this time forward and even forever. 113:2. Blessed be the name of the LORD from this time forth and for evermore. 2. Judah became his sanctuary, Israel his dominion. 113:1 When Israel went out of Egypt, the house of Jacob from a people of strange language: 113:1 Когда вышел Израиль из Египта, дом Иакова из народа иноплеменного, 113:2 ἐγενήθη γινομαι happen; become Ιουδαία ιουδαια Ioudaia; Iuthea ἁγίασμα αγιασμα he; him Ισραηλ ισραηλ.1 Israel ἐξουσία εξουσια authority; influence αὐτοῦ αυτος he; him 113:2 יְהִ֤י yᵊhˈî היה be שֵׁ֣ם šˈēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מְבֹרָ֑ךְ mᵊvōrˈāḵ ברך bless מֵֽ֝ ˈmˈē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 113:2. factus est Iudas in sanctificatione eius Israhel potestas eius Judea was made his sanctuary, Israel his dominion. 113:2. Blessed is the name of the Lord, from this time forward and even forever. 113:2. Blessed be the name of the LORD from this time forth and for evermore. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Сделаться святынею Господа, владением Его" - выражения синонимические, обозначающие, что Господь выделил евреев из ряда всех других народов для особенного руководства и покровительствования ему, что засвидетельствовано всей историей его жизни. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 When Israel went out of Egypt, the house of Jacob from a people of strange language; 2 Judah was his sanctuary, and Israel his dominion. 3 The sea saw it, and fled: Jordan was driven back. 4 The mountains skipped like rams, and the little hills like lambs. 5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? 6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs? 7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; 8 Which turned the rock into a standing water, the flint into a fountain of waters. The psalmist is here remembering the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of (Judg. vi. 13), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten, I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm: Israel went out of Egypt, v. 1. They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from a people of a strange language, Ps. lxxxi. 5. The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance. II. That he himself framed their civil and sacred constitution (v. 2): Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was that they might serve him both in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation. Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Exod. xxv. 8, Ezek. xxxvii. 26), much more those that, like Judah here, are his sanctuaries, his living temples, on whom Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy: The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it. III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies (v. 3): The sea saw it, saw there that Judah was God's sanctuary, and Israel his dominion, and therefore fled; for nothing could be more awful. It was this that drove Jordan back, and was an invincible dam to his streams; God was at the head of that people, and therefore they must give way to them, must make room for them, they must retire, contrary to their nature, when God speaks the word. To illustrate this the psalmist asks, in a poetical strain (v. 5), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (v. 7); it was at the presence of the Lord. This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was at the presence of the Lord, who gave the word. 2. The mercy of the miracle: What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was at the presence of the God of Jacob; it was in kindness to the Israel of God, for the salvation of that chosen people, that God was thus displeased against the rivers, and his wrath was against the sea, as the prophet speaks, Hab. iii. 8-13; Isa. li. 10; lxvi. 11, &c. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv. 15. 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mark i. 34. What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Rev. vi. 15. It was at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are cast down, 2 Cor. x. 5. IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (v. 4): The mountains skipped like rams, and then the little hills might well be excused if they skipped like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble (v. 7), since it has lain under a curse for man's sin. See Ps. civ. 32; Isa. lxiv. 3, 4. He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble. V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who turned the rock into a standing water (v. 8), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel (Exod. xiv. 22) turned the rock into waters to be a well to Israel: as they were protected, so they were provided for, by miracles, standing miracles; for such was the standing water, that fountain of waters into which the rock, the flinty rock, was turned, and that rock was Christ, 1 Cor. x. 4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace. Adam Clarke: Commentary on the Bible - 1831 114:2: Judah was his sanctuary - He set up his true worship among the Jews, and took them for his peculiar people. And Israel his dominion - These words are a proof, were there none other, that this Psalm was composed after the days of David, and after the division of the tribes, for then the distinction of Israel and Judah took place. Albert Barnes: Notes on the Bible - 1834 114:2: Judah was his sanctuary - His home; his abode; his sacred dwelling-place. Judah was the principal or leading tribe, recognized as the tribe where power was to be concentrated, and from which the Messiah was to proceed Gen 49:8-12; and hence, the name was early used to denote the entire people, and ultimately, as modified in the word Jews, became the common name of the nation. And Israel his dominion - The nation that he ruled; the nation that had his law; the nation that he governed by his presence - or, of which he was the recognized king. There can be no doubt that the reference here is to God, but it is remarkable that the name "God" is not used. Perhaps the reason may be that this psalm was designed to be employed in connection with the preceding one, and as that consists entirely of the praises of God, it was not necessary to repeat the name when his praise was to be continued under another form, and in connection with another line of thought. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:2: Exo 6:7, Exo 19:5, Exo 19:6, Exo 25:8, Exo 29:45, Exo 29:46; Lev 11:45; Deu 23:14, Deu 27:9, Deu 27:12; Eze 37:26-28; Co2 6:16, Co2 6:17; Rev 21:3 Geneva 1599 114:2 Judah was his (b) sanctuary, [and] Israel his dominion. (b) The whole people were witnesses to his holy majesty in adopting them, and of his mighty power in delivering them. John Gill 114:2 Judah was his sanctuary,.... Meaning not the tribe of Judah only, though that in many things had the preeminence; the kingdom belonging to it, the chief ruler being out of it, especially the Messiah; its standard was pitched and moved first; it offered first to the service of the Lord; and the Jews have a tradition, mentioned by Jarchi and Kimchi, that this tribe, with its prince at the head of it, went into the Red sea first; the others fearing, but afterwards followed, encouraged by their example: but rather all the tribes are meant, the whole body of the people; for this is not to be understood of the tabernacle or temple in the tribe of Judah, sometimes called a sanctuary; for neither of these were in being when Israel came out of Egypt; but it may be rendered, "Judah was his holiness" (u), or was holiness to the Lord, the Lord's holy people; see Jer 2:2, not all internally holy; for there were many that came out of Egypt that were unholy, rebellious, and disobedient, and whose carcasses fell in the wilderness; but externally, when brought out of Egypt they were separated from all other people, and in this sense sanctified, and became a holy and special people, chosen by the Lord to be so; with whom, he made a covenant, and to whom he gave holy laws and righteous statutes: and in this they were typical of those who are effectually called by grace with an holy calling, and unto holiness; have principles of grace and holiness wrought in them, and have Holiness to the Lord written upon them; they have the sanctification of the Spirit, and Christ is made sanctification to them; and they are the Lord's sanctuary, in which he dwells. And Israel his dominion: for, though all the world is his kingdom and his government, yet the people of Israel were in a very particular and remarkable manner his dominion; from the time of their coming out of Egypt to their having a king, their government was properly a theocracy; God was their King, and by him they were immediately ruled and governed, and had a body of laws given them from him, and were under his immediate care and protection, Ex 19:5. In this they were typical of the saints called by grace, who are then translated from the power of Satan into the kingdom of Christ; whom they acknowledge to be their Lord and King, and whose laws, commands, and ordinances, they willingly observe; the people of God are often represented as a kingdom, and Christ as King of saints; the Targum is "the congregation of the house of Judah was united to his holiness, and Israel to his power.'' (u) "sanctificatio ejus", Pagninus, Vatablus; "sanctitas ejus", Gejerus, Michaelis. John Wesley 114:2 Judah - Or Israel, one tribe being put for all. Judah he mentions as the chief of all the tribes.
113:2113:2: Եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա։ 2 Հրէաստանն եղաւ սրբարանը նրա, եւ Իսրայէլը՝ իշխանութիւնը նրա: 2 Յուդան՝ անոր սրբարանը Ու Իսրայէլ անոր իշխանութիւնը եղաւ։ եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա: 113:2: Եղեւ Հրէաստան սրբութիւն նորա, եւ Իսրայէլ իշխանութիւն նորա։ 2 Հրէաստանն եղաւ սրբարանը նրա, եւ Իսրայէլը՝ իշխանութիւնը նրա: 2 Յուդան՝ անոր սրբարանը Ու Իսրայէլ անոր իշխանութիւնը եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	113:2113:2 Иуда сделался святынею Его, Израиль владением Его. 113:3 ἡ ο the θάλασσα θαλασσα sea εἶδεν οραω view; see καὶ και and; even ἔφυγεν φευγω flee ὁ ο the Ιορδάνης ιορδανης Iordanēs; Iorthanis ἐστράφη στρεφω turn; turned around εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after 113:3 מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun עַד־ ʕaḏ- עַד unto מְבֹואֹ֑ו mᵊvôʔˈô מָבֹוא entrance מְ֝הֻלָּ֗ל ˈmhullˈāl הלל praise שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 113:3. mare vidit et fugit Iordanis conversus est retrorsumThe sea saw and fled: Jordan was turned back. 113:3. From the rising of the sun, even to its setting, praiseworthy is the name of the Lord. 113:3. From the rising of the sun unto the going down of the same the LORD’S name [is] to be praised. 3. The sea saw it, and fled; Jordan was driven back. 113:2 Judah was his sanctuary, [and] Israel his dominion: 113:2 Иуда сделался святынею Его, Израиль владением Его. 113:3 ἡ ο the θάλασσα θαλασσα sea εἶδεν οραω view; see καὶ και and; even ἔφυγεν φευγω flee ὁ ο the Ιορδάνης ιορδανης Iordanēs; Iorthanis ἐστράφη στρεφω turn; turned around εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after 113:3 מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֥מֶשׁ šˌemeš שֶׁמֶשׁ sun עַד־ ʕaḏ- עַד unto מְבֹואֹ֑ו mᵊvôʔˈô מָבֹוא entrance מְ֝הֻלָּ֗ל ˈmhullˈāl הלל praise שֵׁ֣ם šˈēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 113:3. mare vidit et fugit Iordanis conversus est retrorsum The sea saw and fled: Jordan was turned back. 113:3. From the rising of the sun, even to its setting, praiseworthy is the name of the Lord. 113:3. From the rising of the sun unto the going down of the same the LORD’S name [is] to be praised. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Проявления чудесного Божественного благоволения к евреям - переход по сухому дну Чермного моря при Моисее и переход через Иордан при И. Навине. Adam Clarke: Commentary on the Bible - 1831 114:3: The sea saw it, and fled - Mr. Addison has properly observed (see Spect. No. 461) that the author of this Psalm designedly works for effect, in pointing out the miraculous driving back the Red Sea and the river Jordan, and the commotion of the hills and mountains, without mentioning any agent. At last, when the reader sees the sea rapidly retiring from the shore, Jordan retreating to its source, and the mountains and hills running away like a flock of affrighted sheep, that the passage of the Israelites might be every where uninterrupted; then the cause of all is suddenly introduced, and the presence of God in his grandeur solves every difficulty. Albert Barnes: Notes on the Bible - 1834 114:3: The sea saw it - The word it is supplied, not very properly, by our translators. It would be more expressive to say, "The sea saw:" that is, The sea - (the Red Sea) - saw the mighty movement - the marshalled hosts - the moving masses - the cattle - the pursuing enemies - the commotion - the agitation - on its usually quiet shores. We are to conceive of the usual calmness of the desert - the waste and lonely solitudes on the banks of the Red Sea - and then all this suddenly broken in upon by vast hosts of men, women, children, and cattle, fleeing in consternation, followed by the embattled strength of Egypt - all rolling on tumultuously to the shore. No wonder that the sea is represented as astonished at this unusual spectacle, and as fleeing in dismay. And fled - As if affrighted at the approach of such an host, coming so suddenly upon its shores. Jordan was driven back - Referring to the dividing of the waters of the Jordan when the children of Israel passed over to the promised land. Jos 3:13-17. They also seemed astonished at the approach of the Hebrews, and retired to make a way for them to pass over. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:3: sea: Psa 77:16, Psa 104:7, Psa 106:9; Exo 14:21, Exo 15:8; Isa 63:12; Hab 3:8, Hab 3:15 Jordan: Psa 74:15; Jos 3:13-16; Hab 3:9 John Gill 114:3 The sea saw it, and fled,.... When the Word of the Lord appeared at it, as the Targum in the king's Bible; the Red sea, to which the Israelites came when they went out of Egypt; this saw that Judah was the Lord's holy and peculiar people, and that Israel were the subjects of his kingdom; it saw the presence of the Lord among them; it saw him in the glory of his perfections, and felt his power; see Ps 77:16, at which its waters fled and parted, and stood up as a wall to make way for Israel to pass through as on dry land, Ex 14:21. This was typical of the nations of the Gentile world, comparable to the sea, Dan 7:2, who saw the work of God going on among them under the ministry of the Gospel in the first times of it, whereby multitudes were turned from idols to serve the living God; this they saw and trembled at, and they and their kings fled for fear; see Is 41:5, and of the stop put to the ocean of sin in a man's heart, and to the torrent of wickedness that breaks out from thence, by powerful and efficacious grace, much more abounding where sin has abounded. Jordan was driven back; this was done not at the time of the departure of the Israelites from Egypt, but just before their entrance into the land of Canaan, and in order to it; and being an event similar to the former is here mentioned, and done by the power and presence of God; for as soon as the feet of the priests who bore the ark of the Lord, the symbol of the divine Presence, were dipped in the brim of the waters, the waters below were cut off from those above, and stood up on an heap, and all the Israelites passed through on dry ground, Josh 3:13, this was an emblem of death, through which the saints pass to glory, which is abolished by Christ, its sting and curse taken away; which when the saints come to, they find it like Jordan driven back, and have an easy and abundant passage through it; and when on the brink of it, and even in the midst of it, sing, "O death, where is thy sting? O grave, where is thy victory?" 1Cor 15:55.
113:3113:3: Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէ՛ն դարձաւ։ 3 Ծովը տեսաւ ու փախաւ, եւ Յորդանան գետը ետ դարձաւ: 3 Ծովը տեսաւ ու փախաւ։Յորդանան ետ դարձաւ։ Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէն դարձաւ: 113:3: Ծով ետես եւ փախեաւ, եւ Յորդանան անդրէ՛ն դարձաւ։ 3 Ծովը տեսաւ ու փախաւ, եւ Յորդանան գետը ետ դարձաւ: 3 Ծովը տեսաւ ու փախաւ։Յորդանան ետ դարձաւ։ zohrab-1805▾ eastern-1994▾ western am▾	113:3113:3 Море увидело и побежало; Иордан обратился назад. 113:4 τὰ ο the ὄρη ορος mountain; mount ἐσκίρτησαν σκιρταω leap ὡσεὶ ωσει as if; about κριοὶ κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep 113:4 רָ֖ם rˌām רום be high עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גֹּויִ֥ם׀ gôyˌim גֹּוי people יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight 113:4. montes subsilierunt quasi arietes colles quasi filii gregisThe mountains skipped like rams, and the hills like the lambs of the flock. 113:4. The Lord is high above all nations, and his glory is high above the heavens. 113:4. The LORD [is] high above all nations, [and] his glory above the heavens. 4. The mountains skipped like rams, the little hills like young sheep. 113:3 The sea saw [it], and fled: Jordan was driven back: 113:3 Море увидело и побежало; Иордан обратился назад. 113:4 τὰ ο the ὄρη ορος mountain; mount ἐσκίρτησαν σκιρταω leap ὡσεὶ ωσει as if; about κριοὶ κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep 113:4 רָ֖ם rˌām רום be high עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גֹּויִ֥ם׀ gôyˌim גֹּוי people יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight 113:4. montes subsilierunt quasi arietes colles quasi filii gregis The mountains skipped like rams, and the hills like the lambs of the flock. 113:4. The Lord is high above all nations, and his glory is high above the heavens. 113:4. The LORD [is] high above all nations, [and] his glory above the heavens. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-8. "Скакание гор" - землетрясение, сопровождавшее синайское законодательство: превращение камня в источник - чудесное изведение в пустыне воды из камня. Albert Barnes: Notes on the Bible - 1834 114:4: The mountains skipped like rams - As flocks in their gambols. They seemed to move from place to place; everything seemed to be unsettled, and acknowledged the presence of the Omnipotent One. The word rendered "skipped" means to leap for joy; to dance. See the notes at Psa 29:6. The reference here is to the agitations and commotions of the peaks of Sinai, when God came down to deliver the law. Exo 19:16-18. And the little hills like lambs - Hebrew, Like the sons of the flock. The reference here is to the less prominent eminences of Sinai. The lofty hills, and the smaller hills surrounding, seemed to be all in a state of commotion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:4: Psa 39:6, Psa 68:16; Exo 19:18, Exo 20:18; Jdg 5:4, Jdg 5:5; Jer 4:23, Jer 4:24; Mic 1:3, Mic 1:4; Nah 1:5; Hab 3:6, Hab 3:8; Pe2 3:7-11; Rev 20:11 Geneva 1599 114:4 The (c) mountains skipped like rams, [and] the little hills like lambs. (c) Seeing that these dead creatures felt God's power and after a sort saw it, much more his people ought to consider it, and glorify him for the same. John Gill 114:4 The mountains skipped like rams,.... The mountains of Sinai and Horeb quaked and moved at the presence of the Lord, when he descended thereon to give the law; these saw his glory and trembled, Ex 19:18. And the little hills like lambs; very beautiful are the larger mountains of Sinai and Horeb compared to rams, and the motion of them to their skipping; and the little hills adjacent to them to lambs: these may represent the greater and lesser governors in the Roman empire at the time when such large conversions were made in it as before observed; and which skipped, and trembled, and fled, and were moved out of their places at the downfall of Paganism and progress of Christianity, Rev_ 6:14 and also may be an emblem of the difficulties which lie like mountains and hills in the way of a sinner's conversion and effectual calling, which yet give way to and are surmounted by the efficacious grace of God; all mountains become a plain before him, and when he works none can let. John Wesley 114:4 The mountains - Horeb and Sinai, two tops of one mountain, and other neighbouring mountains. Robert Jamieson, A. R. Fausset and David Brown 114:4 skipped . . . rams-- (Ps 29:6), describes the waving of mountain forests, poetically representing the motion of the mountains. The poetical description of the effect of God's presence on the sea and Jordan alludes to the history (Ex 14:21; Josh 3:14-17). Judah is put as a parallel to Israel, because of the destined, as well as real, prominence of that tribe.
113:4113:4: Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց[7505]։ [7505] Ոմանք.Որպէս զխոյս... որպէս գառինս մաք՛՛։ 4 Լեռները ցնծացին խոյերի պէս, եւ բլուրները՝ ինչպէս մաքիների գառներ: 4 Լեռները խոյերու պէս ցատկռտեցին Ու բլուրները՝ գառնուկներու պէս։ Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց: 113:4: Լերինք ցնծացին որպէս խոյք, եւ բլուրք որպէս գառինք մաքեաց[7505]։ [7505] Ոմանք.Որպէս զխոյս... որպէս գառինս մաք՛՛։ 4 Լեռները ցնծացին խոյերի պէս, եւ բլուրները՝ ինչպէս մաքիների գառներ: 4 Լեռները խոյերու պէս ցատկռտեցին Ու բլուրները՝ գառնուկներու պէս։ zohrab-1805▾ eastern-1994▾ western am▾	113:4113:4 Горы прыгали, как овны, и холмы, как агнцы. 113:5 τί τις.1 who?; what? σοί σοι you ἐστιν ειμι be θάλασσα θαλασσα sea ὅτι οτι since; that ἔφυγες φευγω flee καὶ και and; even σοί σοι you Ιορδάνη ιορδανης Iordanēs; Iorthanis ὅτι οτι since; that ἀνεχώρησας αναχωρεω depart; go away εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after 113:5 מִ֭י ˈmî מִי who כַּ ka כְּ as יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הַֽ hˈa הַ the מַּגְבִּיהִ֥י mmaḡbîhˌî גָּבַהּ be high לָ lā לְ to שָֽׁבֶת׃ šˈāveṯ ישׁב sit 113:5. quid tibi est mare quia fugisti Iordanis quia conversus es retrorsumWhat ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back? 113:5. Who is like the Lord, our God, who dwells on high, 113:5. Who [is] like unto the LORD our God, who dwelleth on high, 5. What aileth thee, O thou sea, that thou fleest? thou Jordan, that thou turnest back? 113:4 The mountains skipped like rams, [and] the little hills like lambs: 113:4 Горы прыгали, как овны, и холмы, как агнцы. 113:5 τί τις.1 who?; what? σοί σοι you ἐστιν ειμι be θάλασσα θαλασσα sea ὅτι οτι since; that ἔφυγες φευγω flee καὶ και and; even σοί σοι you Ιορδάνη ιορδανης Iordanēs; Iorthanis ὅτι οτι since; that ἀνεχώρησας αναχωρεω depart; go away εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after 113:5 מִ֭י ˈmî מִי who כַּ ka כְּ as יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הַֽ hˈa הַ the מַּגְבִּיהִ֥י mmaḡbîhˌî גָּבַהּ be high לָ lā לְ to שָֽׁבֶת׃ šˈāveṯ ישׁב sit 113:5. quid tibi est mare quia fugisti Iordanis quia conversus es retrorsum What ailed thee, O thou sea, that thou didst flee: and thou, O Jordan, that thou wast turned back? 113:5. Who is like the Lord, our God, who dwells on high, 113:5. Who [is] like unto the LORD our God, who dwelleth on high, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 114:5: What ailed thee, O thou sea - The original is very abrupt; and the prosopopoeia, or personification very fine and expressive: - What to thee, O sea, that thou fleddest away! O Jordan, that thou didst roll back! Ye mountains, that ye leaped like rams! And ye hills, like the young of the fold! After these very sublime interrogations, God appears; and the psalmist proceeds as if answering his own questions: - At the appearance of the Lord, O earth, thou didst tremble; At the appearance of the strong God of Jacob. Converting the rock into a pool of waters; The granite into water springs. I know the present Hebrew text reads חולי chuli, "tremble thou," in the imperative; but almost all the Versions understood the word in past tense, and read as if the psalmist was answering his own questions, as stated in the translation above. "Tremble thou, O earth." As if he had said, Thou mayest well tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob. Albert Barnes: Notes on the Bible - 1834 114:5: What ailed thee, O thou sea, that thou fleddest?... - literally, "What to thee, O sea," etc. That is, What influenced thee - what alarmed thee - what put thee into such fear, and caused such consternation? Instead of stating the cause or reason why they were thus thrown into dismay, the psalmist uses the language of surprise, as if these inanimate objects had been smitten with sudden terror, and as if it were proper to ask an explanation from themselves in regard to conduct that seemed so strange. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:5: Jer 47:6, Jer 47:7; Hab 3:8 Carl Friedrich Keil and Franz Delitzsch 114:5 The poet, when he asks, "What aileth thee, O sea, that thou fleest...?" lives and moves in this olden time as a contemporary, or the present and the olden time as it were flow together to his mind; hence the answer he himself gives to the question propounded takes the form of a triumphant mandate. The Lord, the God of Jacob, thus mighty in wondrous works, it is before whom the earth must tremble. אדון does not take the article because it finds its completion in the following יעקב (אלוהּ); it is the same epizeuxis as in Ps 113:8; Ps 94:3; Ps 96:7, Ps 96:13. ההפכי has the constructive ı̂ out of the genitival relation; and in למעינו in this relation we have the constructive ô, which as a rule occurs only in the genitival combination, with the exception of this passage and בּנו באר, Num 24:3, Num 24:15 (not, however, in Prov 13:4, "his, the sluggard's, soul"), found only in the name for wild animals חיתו־ארץ, which occurs frequently, and first of all in Gen 1:24. The expression calls to mind Ps 107:35. הצּוּר is taken from Ex 17:6; and חלּמישׁ (lxx τὴν ἀκρότομον, that which is rugged, abrupt) (Note: One usually compares Arab. chlnbûs, chalnabûs the Karaite lexicographer Abraham ben David writes חלמבוס]; but this obsolete word, as a compound from Arab. chls, to be black-grey, and Arab. chnbs, to be hard, may originally signify a hard black-grey stone, whereas חלמישׁ looks like a mingling of the verbal stems Arab. ḥms, to be hard, and Arab. ḥls, to be black-brown (as Arab. jlmûd, a detached block of rock, is of the verbal stems Arab. jld, to be hard, and Arab. jmd, to be massive). In Hauran the doors of the houses and the window-shutters are called Arab. ḥalasat when they consist of a massive slab of dolerite, probably from their blackish hue. Perhaps חלמישׁ is the ancient name for basalt; and in connection with the hardness of this form of rock, which resembles a mass of cast metal, the breaking through of springs is a great miracle. - Wetzstein. For other views vid., on Is 49:21; Is 50:7.) stands, according to Deut 8:15, poetically for סלע, Num 20:11, for it is these two histories of the giving of water to which the poet points back. But why to these in particular? The causing of water to gush forth out of the flinty rock is a practical proof of unlimited omnipotence and of the grace which converts death into life. Let the earth then tremble before the Lord, the God of Jacob. It has already trembled before Him, and before Him let it tremble. For that which He has been He still ever is; and as He came once, He will come again. John Gill 114:5 What ailed thee, O thou sea, that thou fleddest?.... What was the matter with thee? what appeared to thee? what didst thou see? what didst thou feel, which caused thee to flee in such haste? Thou Jordan, that thou wast driven back? what is the meaning that thou didst not continue to flow as usual? what was it that stopped thy flowing tide? that cut off thy waters? that drove them back as fast or faster than they came? Robert Jamieson, A. R. Fausset and David Brown 114:5 The questions place the implied answers in a more striking form.
113:5113:5: Զի՞ է քեզ ծով, զո՞ տեսեր եւ փախեար, կամ դու Յորդանան զի՞ դարձար անդրէն։ 5 Ի՞նչ եղաւ քեզ, ծո՛վ, ո՞ւմ տեսար ու փախար, կամ դո՛ւ, գե՛տ Յորդանանի, ինչո՞ւ ետ դարձար: 5 Քեզի ի՞նչ եղաւ, ո՛վ ծով, որ փախար Եւ դո՛ւն, Յո՛րդանան, որ ետ դարձար։ Զի՞ է քեզ, ծով, ^[677]զո՞ տեսեր եւ`` փախեար, կամ դու Յորդանան` զի դարձար անդրէն: 113:5: Զի՞ է քեզ ծով, զո՞ տեսեր եւ փախեար, կամ դու Յորդանան զի՞ դարձար անդրէն։ 5 Ի՞նչ եղաւ քեզ, ծո՛վ, ո՞ւմ տեսար ու փախար, կամ դո՛ւ, գե՛տ Յորդանանի, ինչո՞ւ ետ դարձար: 5 Քեզի ի՞նչ եղաւ, ո՛վ ծով, որ փախար Եւ դո՛ւն, Յո՛րդանան, որ ետ դարձար։ zohrab-1805▾ eastern-1994▾ western am▾	113:5113:5 Что с тобою, море, что ты побежало, и [с тобою], Иордан, что ты обратился назад? 113:6 τὰ ο the ὄρη ορος mountain; mount ὅτι οτι since; that ἐσκιρτήσατε σκιρταω leap ὡσεὶ ωσει as if; about κριοί κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep 113:6 הַֽ hˈa הַ the מַּשְׁפִּילִ֥י mmašpîlˌî שׁפל be low לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see בַּ ba בְּ in † הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 113:6. montes sussultastis quasi arietes colles quasi filii gregisYe mountains, that ye skipped like rams, and ye hills, like lambs of the flock? 113:6. and who gazes upon the humble things in heaven and on earth? 113:6. Who humbleth [himself] to behold [the things that are] in heaven, and in the earth! 6. Ye mountains, that ye skip like rams; ye little hills, like young sheep? 113:5 What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back: 113:5 Что с тобою, море, что ты побежало, и [с тобою], Иордан, что ты обратился назад? 113:6 τὰ ο the ὄρη ορος mountain; mount ὅτι οτι since; that ἐσκιρτήσατε σκιρταω leap ὡσεὶ ωσει as if; about κριοί κριος and; even οἱ ο the βουνοὶ βουνος mound ὡς ως.1 as; how ἀρνία αρνιον lambkin προβάτων προβατον sheep 113:6 הַֽ hˈa הַ the מַּשְׁפִּילִ֥י mmašpîlˌî שׁפל be low לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see בַּ ba בְּ in † הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 113:6. montes sussultastis quasi arietes colles quasi filii gregis Ye mountains, that ye skipped like rams, and ye hills, like lambs of the flock? 113:6. and who gazes upon the humble things in heaven and on earth? 113:6. Who humbleth [himself] to behold [the things that are] in heaven, and in the earth! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:6: skipped: Psa 114:4, Psa 29:6 John Gill 114:6 Ye mountains, that ye skipped like rams,.... Not for joy, but fear; what caused these trembling motions, these violent agitations, and quakings, and movings to and fro like the skipping of rams? And ye little hills, like lambs? what was it that disturbed you, and put you into a panic, that you skipped like frightened lambs? These questions are put, by a beautiful and poetical figure, to inanimate creatures; the Red sea, the river of Jordan, the mountains of Sinai and Horeb, and the hills about them; to which an answer is turned in the next verse.
113:6113:6: Լերինք՝ ցնծացէ՛ք որպէս խոյք, եւ բլուրք որպէս գառի՛նք մաքեաց[7506]։ [7506] Ոմանք.Ցնծասցեն որպէս զխոյս... որպէս գառինս։ 6 Լեռնե՛ր, ցնծացիք ինչպէս խոյեր, եւ բլուրներ՝ ինչպէս մաքիների գառներ: 6 Ո՛վ լեռներ, ինչո՞ւ խոյերու պէս ցատկռտեցիք Ու դո՛ւք, բլուրներ՝ գառնուկներու պէս։ լերինք, ցնծացէք որպէս խոյք, եւ բլուրք` որպէս գառինք մաքեաց: 113:6: Լերինք՝ ցնծացէ՛ք որպէս խոյք, եւ բլուրք որպէս գառի՛նք մաքեաց[7506]։ [7506] Ոմանք.Ցնծասցեն որպէս զխոյս... որպէս գառինս։ 6 Լեռնե՛ր, ցնծացիք ինչպէս խոյեր, եւ բլուրներ՝ ինչպէս մաքիների գառներ: 6 Ո՛վ լեռներ, ինչո՞ւ խոյերու պէս ցատկռտեցիք Ու դո՛ւք, բլուրներ՝ գառնուկներու պէս։ zohrab-1805▾ eastern-1994▾ western am▾	113:6113:6 Что вы прыгаете, горы, как овны, и вы, холмы, как агнцы? 113:7 ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov 113:7 מְקִֽימִ֣י mᵊqˈîmˈî קום arise מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust דָּ֑ל dˈāl דַּל poor מֵֽ֝ ˈmˈē מִן from אַשְׁפֹּ֗ת ʔašpˈōṯ אַשְׁפֹּת ash pit יָרִ֥ים yārˌîm רום be high אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 113:7. a facie Domini contremesce terra a facie Dei IacobAt the presence of the Lord the earth was moved, at the presence of the God of Jacob: 113:7. He lifts up the needy from the ground, and he urges the poor away from filth, 113:7. He raiseth up the poor out of the dust, [and] lifteth the needy out of the dunghill; 7. Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; 113:6 Ye mountains, [that] ye skipped like rams; [and] ye little hills, like lambs: 113:6 Что вы прыгаете, горы, как овны, и вы, холмы, как агнцы? 113:7 ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ἐσαλεύθη σαλευω sway; rock ἡ ο the γῆ γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov 113:7 מְקִֽימִ֣י mᵊqˈîmˈî קום arise מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust דָּ֑ל dˈāl דַּל poor מֵֽ֝ ˈmˈē מִן from אַשְׁפֹּ֗ת ʔašpˈōṯ אַשְׁפֹּת ash pit יָרִ֥ים yārˌîm רום be high אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 113:7. a facie Domini contremesce terra a facie Dei Iacob At the presence of the Lord the earth was moved, at the presence of the God of Jacob: 113:7. He lifts up the needy from the ground, and he urges the poor away from filth, 113:7. He raiseth up the poor out of the dust, [and] lifteth the needy out of the dunghill; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 114:7: Tremble, thou earth, at the presence of the Lord ... - This is at the same time an explanation of the facts referred to in the pRev_ious verses, and the statement of an important truth in regard to the power of God. The true explanation - as here implied - of what occurred to the sea, to the Jordan, to the mountains, and to the hills, was the fact that God was there; the inference from that, or the truth which followed from that, was, that before that God in whose presence the very mountains shook, and from whom the waters of the sea fled in alarm the whole earth should tremble. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:7: Tremble: Psa 77:18, Psa 97:4, Psa 97:5, Psa 104:32; Job 9:6, Job 26:11; Isa 64:1-3; Jer 5:22; Mic 6:1, Mic 6:2 Geneva 1599 114:7 Tremble, thou (d) earth, at the presence of the Lord, at the presence of the God of Jacob; (d) Ought then his people to be insensible when they see his power and majesty? John Gill 114:7 Tremble, thou earth, at the presence of the Lord,.... Or, "the earth has trembled at the presence of the Lord"; so the Syriac and Arabic versions render it; the imperative is sometimes put for the preterite or past tense, see Ps 22:9, likewise the Septuagint and Vulgate Latin versions thus render it, "the earth is moved at the presence of the Lord"; and then the sense is by a prosopopoeia. Is it to be wondered at, that we, the sea, the river of Jordan, the mountains and hills, have fled, or have been driven back, or have skipped like rams and lambs, when the whole earth, of which we are a part, has trembled at the presence of God? who, when he does but look, the earth trembles; and when he touches the hills, they smoke, Ps 104:32. It is at the same presence of God we have been thus moved, the power of which we have felt, even at the presence of the God of Jacob; who brought Jacob out of Egypt, led him through the sea, and gave him the law on Sinai. This is not to be understood of the general and common presence of God, which is everywhere, and with all his creatures for this is not attended with such wonderful phenomena as here mentioned, either in the literal or mystic sense; but of the majestic, powerful, and gracious presence of God; such as he sometimes causes to attend his ministers, his word, his churches, his martyrs and confessors; and so as to strike an awe upon, and terror into, their greatest enemies, as well as to convert his own people. John Wesley 114:7 Tremble - The mountains did more than what was fit at the appearance of the great God. Robert Jamieson, A. R. Fausset and David Brown 114:7 at the presence of--literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
113:7113:7: Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակովբայ։ 7 Երկիրը սասանուեց Տիրոջ դիմաց՝ Յակոբի Աստծու դիմաց, նրա՛ դիմաց, 7 Սարսափէ՛, ո՛վ երկիր, Տէրոջը երեսէն, Յակոբին Աստուծոյն երեսէն, Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակոբայ: 113:7: Յերեսաց Տեառն սասանեցաւ երկիր, յերեսաց Աստուծոյ Յակովբայ։ 7 Երկիրը սասանուեց Տիրոջ դիմաց՝ Յակոբի Աստծու դիմաց, նրա՛ դիմաց, 7 Սարսափէ՛, ո՛վ երկիր, Տէրոջը երեսէն, Յակոբին Աստուծոյն երեսէն, zohrab-1805▾ eastern-1994▾ western am▾	113:7113:7 Пред лицем Господа трепещи, земля, пред лицем Бога Иаковлева, 113:8 τοῦ ο the στρέψαντος στρεφω turn; turned around τὴν ο the πέτραν πετρα.1 cliff; bedrock εἰς εις into; for λίμνας λιμνη lake ὑδάτων υδωρ water καὶ και and; even τὴν ο the ἀκρότομον ακροτομος into; for πηγὰς πηγη well; fountain ὑδάτων υδωρ water 113:8 לְ lᵊ לְ to הֹושִׁיבִ֥י hôšîvˌî ישׁב sit עִם־ ʕim- עִם with נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing עִ֝֗ם ˈʕˈim עִם with נְדִיבֵ֥י nᵊḏîvˌê נָדִיב willing עַמֹּֽו׃ ʕammˈô עַם people 113:8. qui convertit petram in paludes aquarum silicem in fontes aquarumWho turned the rock into pools of water, and the stony hill into fountains of waters. 113:8. so that he may place him with the leaders, with the leaders of his people. 113:8. That he may set [him] with princes, [even] with the princes of his people. 8. Which turned the rock into a pool of water, the flint into a fountain of waters. 113:7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob: 113:7 Пред лицем Господа трепещи, земля, пред лицем Бога Иаковлева, 113:8 τοῦ ο the στρέψαντος στρεφω turn; turned around τὴν ο the πέτραν πετρα.1 cliff; bedrock εἰς εις into; for λίμνας λιμνη lake ὑδάτων υδωρ water καὶ και and; even τὴν ο the ἀκρότομον ακροτομος into; for πηγὰς πηγη well; fountain ὑδάτων υδωρ water 113:8 לְ lᵊ לְ to הֹושִׁיבִ֥י hôšîvˌî ישׁב sit עִם־ ʕim- עִם with נְדִיבִ֑ים nᵊḏîvˈîm נָדִיב willing עִ֝֗ם ˈʕˈim עִם with נְדִיבֵ֥י nᵊḏîvˌê נָדִיב willing עַמֹּֽו׃ ʕammˈô עַם people 113:8. qui convertit petram in paludes aquarum silicem in fontes aquarum Who turned the rock into pools of water, and the stony hill into fountains of waters. 113:8. so that he may place him with the leaders, with the leaders of his people. 113:8. That he may set [him] with princes, [even] with the princes of his people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 114:8: The flint - I have translated חלמיש challamish, Granite; for such is the rock of Horeb, a piece of which now lies before me. This short and apparently imperfect Psalm, for elegance and sublimity, yields to few in the whole book. It is so well translated in the old Psalter, that I think I shall gratify the reader by laying it before him. Psa 114:1 In gangyng of Isrel oute of Egipt,Of the house of Jacob fra hethen folke. Psa 114:2 Made is Jude his halawyngIsrel might of hym. Psa 114:3 The se sawe and fled,Jurdan turned is agayne; Psa 114:4 Hawes gladed als wethers,And hilles als lambes of schepe. Psa 114:5 What is to the se, that thou fled?And thou Jordane that thou ert turned agayne? Psa 114:6 Hawes gladded als wethers?And hils als lambs of schepe. Psa 114:7 Fra the face of Lorde styrde is the erth,Fra the face of God of Jabob; Psa 114:8 That turnes the stane in stank of waters,And roche in wels of waters. And, as a still more ancient specimen of our language, I shall insert the Anglo-Saxon, with a literal reading, line for line, as near to the Saxon as possible, merely to show the affinity of the languages. Psa 114:1 On outgang Israel of Egypt,House Jacob of folk foreigners; Psa 114:2 Made is Jacob holyness his;Israel andweald (government) his. Psa 114:3 Sea saw, and flew!Jordan turned underback! Psa 114:4 Mounts they fain (rejoiced) so (as) rams,And burghs (hillocks) so (as) lamb - sheep. Psa 114:5 What is the sea, that thou flew?And thou river for that thou turned is underback? Psa 114:6 Mounts ye fained (rejoiced) so so rams;And hills so so lambs - sheep. Psa 114:7 From sight Lord's stirred is earth;From sight God of Jacob. Psa 114:8 Who turned stone in mere waters;And cliffs in wells waters. I have retained some words above in nearly their Saxon form, because they still exist in our old writers; or, with little variation, in those of the present day: - Psa 114:2 Andweald, government. Hence weal and wealth, commonweal or wealth; the general government, that which produces the welfare of the country. Psa 114:4 Faegnodon, fained - desired fervently, felt delight in expectation. Psa 114:4 Burgh, a hill - a mound or heap of earth, such as was raised up over the dead. Hence a barrow; and hence the word bury, to inhume the dead. Psa 114:8 Mere, or meer, a large pool of water, a lake, a lough, still in use in the north of England. Gentlemen's ponds, or large sheets of water so called; and hence Winander-mere, a large lake in Westmoreland. Mere also signifies limit or boundary; hence the Mersey, the river which divides Lancashire from Cheshire, and serves as a boundary to both counties. The mere that spreads itself out to the sea. Instead of cludas, which signifies rocks, one MS. has clyf, which signifies a craggy mountain or broken rock. The reader will see from this specimen how much of our ancient language still remains in the present; and perhaps also how much, in his opinion, we have amplified and improved our mother tongue. Albert Barnes: Notes on the Bible - 1834 114:8: Which turned the rock into a standing water - That is, Before him who could do this, the earth should tremble; the inhabited world should stand in awe of such amazing power. The words rendered "a standing water," mean properly a pool of water. They indicate nothing in regard to the permanency of that pool; they do not imply that it remained as a standing pool during the sojourn of the Israelites in the wilderness - whatever may have been the fact in regard to that. The simple idea is, that, at the time referred to, the rock was converted into a pool; that is, the waters flowed from the rock, constituting such a pool. The flint - Another name for the rock - used here to describe the greatness of the miracle. Into a fountain of waters - That is, The waters flowed from the rock as from a fountain. The Bible is a book of miracles, and there is nothing more improbable in this miracle than in any other. In the Septuagint, the Latin Vulgate, the Syriac, the Arabic, and in many manuscripts, there is no division of the psalm here, but the following psalm is united with this, as if they were a single poem. Why, in those versions, the division of the Heb. was not followed, cannot now be ascertained. The division in the Hebrew is a natural division, and was evidently made in the original composition. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 114:8: Psa 78:15, Psa 78:16, Psa 105:41, Psa 107:35; Exo 17:6; Num 20:11; Deu 8:15; Neh 9:15; Co1 10:4 Geneva 1599 114:8 Which (e) turned the rock [into] a standing water, the flint into a fountain of waters. (e) That is, miraculously caused water to come out of the rock in great abundance, (Ex 17:6). John Gill 114:8 Which turned the rock into a standing water,.... Both at Rephidim and at Kadesh; which being smitten, streams of water flowed out like rivers, as if the rock itself was changed into water; and which came a constant and continual supply for the Israelites, for it is said to follow them; see Ex 17:6. The flint into a fountain of waters; referring to the same thing, the rocks were flinty ones. This was a type of Christ the Rock; who has an abiding fulness of grace in him; is the fountain of it, from whence it flows in great abundance for the supply of his people's wants, while passing through this wilderness to Canaan's land.
113:8113:8: Ո դարձոյց զվէմն ՚ի վտակս ջուրց, եւ զապառաժն ՚ի յաղբերակունս[7507]։ [7507] Ոմանք.Յաղբերակունս։ 8 ով ժայռը դարձրեց ջրի վտակ, եւ ապառաժն՝ աղբիւրի ակունք: 8 Որ վէմը ջուրերու լիճի դարձուց Ու ապառաժը՝ ջուրերու աղբիւրի։ Ո դարձոյց զվէմն ի վտակս ջուրց, եւ զապառաժն յաղբերակունս: 113:8: Ո դարձոյց զվէմն ՚ի վտակս ջուրց, եւ զապառաժն ՚ի յաղբերակունս[7507]։ [7507] Ոմանք.Յաղբերակունս։ 8 ով ժայռը դարձրեց ջրի վտակ, եւ ապառաժն՝ աղբիւրի ակունք: 8 Որ վէմը ջուրերու լիճի դարձուց Ու ապառաժը՝ ջուրերու աղբիւրի։ zohrab-1805▾ eastern-1994▾ western am▾	113:8113:8 превращающего скалу в озеро воды и камень в источник вод. 113:9 μὴ μη not ἡμῖν ημιν us κύριε κυριος lord; master μὴ μη not ἡμῖν ημιν us ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your δὸς διδωμι give; deposit δόξαν δοξα glory ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your καὶ και and; even τῇ ο the ἀληθείᾳ αληθεια truth σου σου of you; your 113:9 מֹֽושִׁיבִ֨י׀ mˈôšîvˌî ישׁב sit עֲקֶ֬רֶת ʕᵃqˈereṯ עָקָר barren הַ ha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house אֵֽם־ ʔˈēm- אֵם mother הַ ha הַ the בָּנִ֥ים bbānˌîm בֵּן son שְׂמֵחָ֗ה śᵊmēḥˈā שָׂמֵחַ joyful הַֽלְלוּ־ hˈallû- הלל praise יָֽהּ׃ yˈāh יָהּ the Lord 113:9. non nobis Domine non nobis sed nomini tuo da gloriamNot to us, O Lord, not to us; but to thy name give glory. 113:9. He causes a barren woman to live in a house, as the joyful mother of sons. 113:9. He maketh the barren woman to keep house, [and to be] a joyful mother of children. Praise ye the LORD.