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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 Первый стих псалма ясно указывает на время его написания - при возвращении из плена, когда еврейский народ был полон самых радостных чувств и ожиданий. При возвращении из плена мы были полны веселья и благодарения Богу за великое дело освобождения (1-3). Возврати, Господи, из плена всех, еще оставшихся там. Мы надеялись, что Господь обильно вознаградит наши труды на родных полях ниспосланием обильного урожая (4-6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 It was with reference to some great and surprising deliverance of the people of God out of bondage and distress that this psalm was penned, most likely their return out of Babylon in Ezra's time. Though Babylon be not mentioned here (as it is, Ps. cxxxvii.) yet their captivity there was the most remarkable captivity both in itself and as their return out of it was typical of our redemption by Christ. Probably this psalm was penned by Ezra, or some of the prophets that came up with the first. We read of singers of the children of Asaph, that famous psalmist, who returned then, Ezra ii. 41. It being a song of ascents, in which the same things are twice repeated with advancement (ver. 2, 3, and ver. 4, 5), it is put here among the rest of the psalms that bear that title. I. Those that had returned out of captivity are here called upon to be thankful, ver. 1-3. II. Those that were yet remaining in captivity are here prayed for (ver. 4) and encouraged, ver. 5, 6. It will be easy, in singing this psalm, to apply it either to any particular deliverance wrought for the church or our own land or to the great work of our salvation by Christ. Adam Clarke: Commentary on the Bible - 1831 The joy of the Israelites on their return from captivity, and the effect their deliverance had upon the heathen, Psa 126:1-3. The prayer which they had offered up, Psa 126:4. The inference they draw from the whole, Psa 126:5, Psa 126:6. This Psalm is not of David, has no title in the Hebrew or any of the Versions, and certainly belongs to the close of the captivity. It might have been composed by Haggai and Zechariah, as the Syriac supposes; or by Ezra, according to others. It is beautiful, and highly descriptive of the circumstances which it represents. Albert Barnes: Notes on the Bible - 1834 126:0: This psalm is entitled simply "A Song of Degrees." See the Introduction to Psa 120:1-7. There can be no reasonable doubt as to the occasion on which it was composed, for it bears internal evidence of having been composed with reference to the return from Babylon. It may have been designed to be sung as the returning captives went up to Jerusalem, but was more probably composed subsequently to that event, as designed to keep it in remembrance. It was evidently, however, written not long after the return, and by someone who had been personally interested in it, for the author manifestly, in describing the feelings of the people Psa 126:1-2, speaks of himself as one of them, or as participating in those feelings which they had when the exile was closed, and when they returned to their own land. Who the author was, it is in vain now to conjecture. It is evident from the psalm Psa 126:5, that, when it was composed, there was still some trouble - something that might be called a "captivity," from which the psalmist prays that they might be delivered; and the object of the psalm would seem to be in part, in that trial to find encouragement from the former interposition of God in their case. As he had "turned the captivity of Zion," as he had filled their "mouth with laughter," so the psalmist prays that he would again interpose in similar circumstances, and renew his goodness. It is, of course, now impossible to determine precisely to what this refers. It may be, as Rosenmuller supposes, to a portion of the people who remained in exile; or it may be to some other captivity or danger to which they were exposed after their return. The psalmist, however, expresses entire confidence that there would be such interposition, and that, though then in trouble, they would have joy, such as the farmer has who goes forth sowing his seed with weeping, and who comes with joy in the harvest, bearing his sheaves with him, Psa 126:5-6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 126:1, The church, celebrating her incredible return out of captivity, Psa 126:4, prays for, and prophesies the good success thereof. This Psalm evidently appears to have been composed in consequence of the proclamation of Cyrus in favour of the Jews, giving them leave to return to their own land, and rebuild their city and temple. Psa 120:1, Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1 *titles Carl Friedrich Keil and Franz Delitzsch The Harvest of Joy after the Sowing of Tears Tit is with this Psalm, which the favourite word Zion connects with the preceding Psalm, exactly as with Ps 85:1-13, which also gives thanks for the restoration of the captive ones of Israel on the one hand, and on the other hand has to complain of the wrath that is still not entirely removed, and prays for a national restoration. There are expositors indeed who also transfer the grateful retrospect with which this Song of degrees (Ps 126:1-3), like that Korahitic Psalm (Ps 126:2-4), begins, into the future (among the translators Luther is at least more consistent than the earlier ones); but they do this for reasons which are refuted by Ps 85:1-13, and which are at once silenced when brought face to face with the requirements of the syntax. John Gill INTRODUCTION TO PSALM 126 A Song of degrees. This psalm is generally thought to have been written by Ezra, or some good man returned from the Babylonish captivity, and on account of it: the inscription in the Syriac version of it, besides observing it to be a song of degrees or ascents, and without a name, is, "it is said of Haggai and Zechariah, who came up out of Babylon with the captives; but spiritually; and it is an expectation of good things to come.'' Tit may have respect to redemption by the Messiah; and the conversion of the Jews in the latter day.
125:0125:1: Օրհնութիւնք Աշտիճանաց. ՃԻԵ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Աստիճաններուն երգը Օրհնութիւնք աստիճանաց: 125:1: Օրհնութիւնք Աշտիճանաց. ՃԻԵ։ 0 Օրհներգութիւններ Բարձունքի աստիճանների վրայ Աստիճաններուն երգը zohrab-1805▾ eastern-1994▾ western am▾	125:0125:0 Песнь восхождения. 125:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἐν εν in τῷ ο the ἐπιστρέψαι επιστρεφω turn around; return κύριον κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity Σιων σιων Siōn; Sion ἐγενήθημεν γινομαι happen; become ὡς ως.1 as; how παρακεκλημένοι παρακαλεω counsel; appeal to 125:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent הַ ha הַ the בֹּטְחִ֥ים bbōṭᵊḥˌîm בטח trust בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH כְּֽ kᵊˈ כְּ as הַר־ har- הַר mountain צִיֹּ֥ון ṣiyyˌôn צִיֹּון Zion לֹא־ lō- לֹא not יִ֝מֹּ֗וט ˈyimmˈôṭ מוט totter לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity יֵשֵֽׁב׃ yēšˈēv ישׁב sit 125:1. canticum graduum cum converteret Dominus captivitatem Sion facti sumus quasi somniantesA gradual canticle. When the Lord brought back the captivity of Sion, we became like men comforted. 125:1. A Canticle in steps. Those who trust in the Lord will be like the mountain of Zion. He will not be disturbed for eternity, who dwells 125:1. A Song of degrees. They that trust in the LORD [shall be] as mount Zion, [which] cannot be removed, [but] abideth for ever. ' A Song of Ascents. 125:0 KJV Chapter [126] A Song of degrees: 125:0 Песнь восхождения. 125:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent ἐν εν in τῷ ο the ἐπιστρέψαι επιστρεφω turn around; return κύριον κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity Σιων σιων Siōn; Sion ἐγενήθημεν γινομαι happen; become ὡς ως.1 as; how παρακεκλημένοι παρακαλεω counsel; appeal to 125:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent הַ ha הַ the בֹּטְחִ֥ים bbōṭᵊḥˌîm בטח trust בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH כְּֽ kᵊˈ כְּ as הַר־ har- הַר mountain צִיֹּ֥ון ṣiyyˌôn צִיֹּון Zion לֹא־ lō- לֹא not יִ֝מֹּ֗וט ˈyimmˈôṭ מוט totter לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity יֵשֵֽׁב׃ yēšˈēv ישׁב sit 125:1. canticum graduum cum converteret Dominus captivitatem Sion facti sumus quasi somniantes A gradual canticle. When the Lord brought back the captivity of Sion, we became like men comforted. 125:1. A Canticle in steps. Those who trust in the Lord will be like the mountain of Zion. He will not be disturbed for eternity, who dwells 125:1. A Song of degrees. They that trust in the LORD [shall be] as mount Zion, [which] cannot be removed, [but] abideth for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. Возвращавшиеся из плена были "как бы видящие во сне", т. е. им рисовались картины необыкновенного довольства и благополучия, какие они надеялись найти на родной земле. Так как возвращение из плена было делом милости Божией, которому удивлялись и язычники (3: ст.), то евреи могли мечтать, что эти милости обильно будут изливаться на них особенно в их стране благословения, и потому возвращавшиеся из плена были полны грез, мечтаний, были как бы во сне. Adam Clarke: Commentary on the Bible - 1831 126:1: When the Lord turned again the captivity - When Cyrus published his decree in favor of the Jews, giving them liberty to return to their own land, and rebuild their city and temple. We were like them that dream - The news was so unexpected that we doubted for a time the truth of it. We believed it was too good news to be true, and thought ourselves in a dream or illusion. When the Romans had vanquished Philip, king of Macedon, they restored liberty to the Grecian cities by proclamation. It was done at the time of the Isthmian games, and by the crier, who went into the circus to proclaim them; none but the Roman general T. Quintius knowing what was to be done. Multitudes from all Greece were there assembled; and the tidings produced nearly the same effect upon them, according to Livy, that the publication of the decree of Cyrus did on the Jews, according to what is here related by the psalmist. I shall give the substance of this account from the Roman historian. When the Romans had sat down to behold the games, the herald with his trumpet went into the arena according to custom, to proclaim the several games. Silence being obtained, he solemnly pronounced the following words: - Senatus romanus et t. Quincius imperator, philippo rege macedonibusque devictis; liberos, immunes, suis legibus esse jubet corinthios, phocenses, locrensesque omnes, et insulam euboeam, et magnetas, thessalos, perrhaebos, achaeos, phthiotas. "The Roman Senate, and T. Quintius the general, having vanquished king Philip and the Macedonians, do ordain that the Corinthians, Phocensians, all the Locrensians, the island of EubOea, the Magnesians, Thessalians, Perrhaebians, Acheans, and Phthiotians, shall be free, be delivered from all taxes, and live according to their own laws." The effect that this produced on the astonished Grecians who were present, is related by this able historian in a very natural and affecting manner; and some parts of it nearly in the words of the psalmist. Audita voce praeconis, majus gaudium fuit, quam quod universum homines caperent. Vix satis se credere se quisque audisse: alii alios intueri mirabundi velut somnii vanam speciem: guod ad guemque pertineret, suarum aurium fidei minimum credentes, proximos interrogabant. Revocatur praeco, cum unusquisque non audire, sed videre libertatis suae nuncium averit, iterum pronunciaret eadem. Tum ab certo jam gaudio tantus cum clamore plausus est ortus, totiesque repetitus, ut facile appareret, nihil omnium bonorum multitudini gratius quam Libertatem esse. T. 54: Hist., lib. xxiii., c. 32. This proclamation of the herald being heard, there was such joy, that the people in general could not comprehend it. Scarcely could any person believe what he had heard. They gazed on each other, wondering as if it had been some illusion, similar to a dream; and although all were interested in what was spoken, none could trust his own ears, but inquired each from him who stood next to him what it was that was proclaimed. The herald was again called, as each expressed the strongest desire not only to hear, but see the messenger of his own liberty: the herald, therefore, repeated the proclamation. When by this repetition the glad tidings were confirmed, there arose such a shout, accompanied with repeated clapping of hands, as plainly showed that of all good things none is so dear to the multitude as Liberty. O that God may raise up some other deliverer to save these same cities with their inhabitants, from a worse yoke than ever was imposed upon them by the king of Macedon; and from a servitude which has now lasted three hundred years longer than the captivity of the Israelites in the empire of Babylon! Constantinople was taken by the Turks in 1453; and since that time till the present, (October, 1822), three hundred and sixty-nine years have elapsed. Why do the Christian powers of Europe stand by, and see the ark of their God in captivity; the holy name by which they are called despised and execrated; the vilest indignities offered to those who are called Christians, by barbarians the most cruel, ferocious, and abominable that ever disgraced the name of man? Great God, vindicate the cause of the distressed Greeks as summarily, as effectually, as permanently, as thou once didst that of thy oppressed people the Jews! Let the crescent never more fill its horns with a victory, nor with the spoils of any who are called by the sacred name of Jesus: but let it wane back into total darkness; and know no change for the better, till illuminated by the orient splendor of the Sun of righteousness! Amen! Amen! How signally has this prayer been thus far answered! Three great Christian powers, the British, the French, and the Russian, have taken up the cause of the oppressed Greeks. The Turkish fleet has been attacked in the Bay of Navarino by the combined fleets of the above powers in October, 1827, under the command of the British Admiral, Sir Edward Codrington, and totally annihilated. After which, the Mohammedan troops were driven out of Greece and the Morea; so that the whole of Greece is cleared of its oppressors, and is now under its own government, protected by the above powers - March, 1829. Albert Barnes: Notes on the Bible - 1834 126:1: When the Lord turned again the captivity of Zion - Margin, as in Hebrew, "returned the returning of Zion." The Hebrew word which is rendered in the text captivity means properly return; and then, those returning. The ancient versions render it captivity. The reference clearly is to those who were returning to Zion, and the psalmist fixes his eye on them as returning, and immediately says that it was the Lord who had thus restored them. The whole was to be traced to God. We were like them that dream - The Latin Vulgate and the Septuagint render this, "we were comforted." The meaning is, "It seemed like a dream; we could hardly realize that it was so; it was so marvelous, so good, so full of joy, that we could scarcely believe it was real." This state of mind is not uncommon, when, in sudden and overpowering joy, we ask whether it can be real; whether it is not all a dream. We fear that it is; we apprehend that it will all vanish away like a dream. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:1: turned again: etc. Heb. returned the returning of Zion, Psa 53:6, Psa 85:1; Ezr 1:1-11; Job 42:10; Jer 31:8-10; Hos 6:11; Joe 3:1 we were like: Job 9:16; Mar 16:11; Luk 24:11, Luk 24:41; Act 12:9, Act 12:14-16 Carl Friedrich Keil and Franz Delitzsch 126:1 When passages like Is 1:9; Gen 47:25, or others where והיינו is perf. consec., are appealed to in order to prove that היינוּ כּחלמים may signify erimus quasi somniantes, they are instances that are different in point of syntax. Any other rendering than that of the lxx is here impossible, viz.: Ἐν τῷ ἐπιστρέψαι κύριον τὴν αἰχμαλωσίαν Σιὼν ἐγενήθημεν ὡς παρακεκλημένοι (כּנחמים? - Jerome correctly, quasi somniantes). It is, however, just as erroneous when Jerome goes on to render: tunc implebitur risu os nostrum; for it is true the future after אז has a future signification in passages where the context relates to matters of future history, as in Ps 96:12; Zeph 3:9, but it always has the signification of the imperfect after the key-note of the historical past has once been struck, Ex 15:1; Josh 8:30; Josh 10:12; 3Kings 11:7; 3Kings 16:21; 4Kings 15:16; Job 38:21; it is therefore, tunc implebatur. It is the exiles at home again upon the soil of their fatherland who here cast back a glance into the happy time when their destiny suddenly took another turn, by the God of Israel disposing the heart of the conqueror of Babylon to set them at liberty, and to send them to their native land in an honourable manner. שׁיבת is not equivalent to שׁבית, nor is there any necessity to read it thus (Olshausen, Bצttcher, and Hupfeld). שׁיבה (from שׁוּב, like בּיאה, קימה) signifies the return, and then those returning; it is, certainly, an innovation of this very late poet. When Jahve brought home the homeward-bound ones of Zion - the poet means to say - we were as dreamers. Does he mean by this that the long seventy years' term of affliction lay behind us like a vanished dream (Joseph Kimchi), or that the redemption that broke upon us so suddenly seemed to us at first not to be a reality but a beautiful dream? The tenor of the language favours the latter: as those not really passing through such circumstances, but only dreaming. Then - the poet goes on to say - our mouth was filled with laughter (Job 8:21) and our tongue with a shout of joy, inasmuch, namely, as the impression of the good fortune which contrasted so strongly with our trouble hitherto, compelled us to open our mouth wide in order that our joy might break forth in a full stream, and our jubilant mood impelled our tongue to utter shouts of joy, which knew no limit because of the inexhaustible matter of our rejoicing. And how awe-inspiring was Israel's position at that time among the peoples! and what astonishment the marvellous change of Israel's lot produced upon them! Even the heathen confessed that it was Jahve's work, and that He had done great things for them (Joel 2:20., 1Kings 12:24) - the glorious predictions of Isaiah, as in Ps 45:14; 52:10, and elsewhere, were being fulfilled. The church on its part seals that confession coming from the mouth of the heathen. This it is that made them so joyful, that God had acknowledged them by such a mighty deed. Geneva 1599 126:1 "A Song of degrees." When the LORD turned again the captivity of Zion, we were like them that (a) dream. (a) Their deliverance was incredible and therefore took away all excuse for ingratitude. John Gill 126:1 When the Lord turned again the captivity of Zion,.... Or returned the Jews from their captivity in Babylon; who are called Zion, from the city of David, built on Mount Zion, which was in Judea, and adjoined to Jerusalem, the metropolis of the kingdom; and because they were the godly who were concerned for Zion in a spiritual sense, or the church of God, and the interest of religion, whose spirits the Lord stirred up to come out of Babylon, upon the proclamation by Cyrus, when those that were more worldly and carnal stayed behind; as also because the chief mercy in returning the captives was the rebuilding the temple on Mount Zion, and the restoration of religious worship; which gave the religious captives in Babylon great concern, Ps 137:1. This deliverance of the captives, though it was by Cyrus as an instrument, yet it was the Lord's work; which he employed him in, and stirred him up to do, and therefore is ascribed to him. And though this is expressed in the past tense, yet it may be put for the future; and be considered as a prophecy of it, and which the following word seems to confirm; and especially the prayer, Ps 126:4; for the return of the captivity seems to require it should: and may not only literally respect the return of the captives in Babylon, but the conversion of the Jews in the latter day, and their deliverance from their present captivity; which is expressed sometimes by the Lord's bringing again Zion, and returning the captivity of the Jews, and their being turned to the Lord, Is 52:8; and may be applied to spiritual and eternal redemption by Christ, of which the deliverance from Babylon was a type; and is sometimes expressed in the same language, Ps 14:7; and the people redeemed are often signified by Zion, and are by nature captives to sin, Satan, and the law; from whence they are redeemed by Christ, whose work alone it is, Is 1:27; we were like them that dream; or "shall be" (p); that is, as persons that know not whether they are asleep or awake; and whether what they see and enjoy is in reality or only a vision, as Peter's deliverance from prison was to him, Acts 12:9; When the proclamation by Cyrus was first heard of by the Jews, and they had their liberty upon it, they could hardly tell whether it was a real thing or a vision, and could scarcely believe it for joy; it seemed too good news to be true, as the news of Joseph's being alive was to Jacob, Gen 45:26; and so the appearance of Christ, his resurrection, and redemption by him, were to the disciples, Lk 24:11. The Targum is, "we were like the sick that are recovered;'' which sense the word has in Job 39:4; and will be the case of the Jews, when they are converted; who will be recovered out of the sick state and condition in which they now are, and have all their diseases healed, and sins forgiven; yea, their conversion will be as life from the dead, a resurrection of them from their graves, Rom 11:15. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, render it, "as those that are comforted"; and the Syriac version, "as those that rejoice"; each of the seasons mentioned being times of comfort and joy: Joseph Kimchi interprets it of the passing away and forgetfulness of affliction and trouble at the time of redemption, like a dream that flies away upon awaking. (p) "erimus", Musculus, Gejerus, Schmidt; so the Targum, Syr. Arab. John Wesley 126:1 Turned - Brought the captive Israelites out of Babylon into their own land. Dream - We were so surprized and astonished. Robert Jamieson, A. R. Fausset and David Brown 126:1 To praise for God's favor to His people is added a prayer for its continued manifestation. (Ps 126:1-6) When the Lord, &c.--The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness. turned again the captivity--that is, restored from it (Job 39:12; Ps 14:7; Prov 12:14). HENGSTENBERG translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him (Deut 30:2-3).
125:1125:1: ՚Ի դարձուցանել Տեառն զգերութիւն Սիովնի, եւ եղաք մեք մխիթարեալք[7631]։ [7631] Ոմանք.Եւ եղեաք մեք մխի՛՛։ 1 Երբ Տէրը Սիոնը վերադարձրեց գերութիւնից, մենք մխիթարուեցինք: 126 Երբ Տէրը Սիօնին գերութիւնը դարձուց, Երազ տեսնողներու* պէս եղանք։ Ի դարձուցանել Տեառն զգերութիւն Սիոնի, եղաք ^[757]մեք մխիթարեալք: 125:1: ՚Ի դարձուցանել Տեառն զգերութիւն Սիովնի, եւ եղաք մեք մխիթարեալք[7631]։ [7631] Ոմանք.Եւ եղեաք մեք մխի՛՛։ 1 Երբ Տէրը Սիոնը վերադարձրեց գերութիւնից, մենք մխիթարուեցինք: 126 Երբ Տէրը Սիօնին գերութիւնը դարձուց, Երազ տեսնողներու* պէս եղանք։ zohrab-1805▾ eastern-1994▾ western am▾	125:1125:1 Когда возвращал Господь плен Сиона, мы были как бы видящие во сне: 125:2 τότε τοτε at that ἐπλήσθη πληθω fill; fulfill χαρᾶς χαρα joy τὸ ο the στόμα στομα mouth; edge ἡμῶν ημων our καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue ἡμῶν ημων our ἀγαλλιάσεως αγαλλιασις exultation; joyfulness τότε τοτε at that ἐροῦσιν ερεω.1 state; mentioned ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐμεγάλυνεν μεγαλυνω enlarge; magnify κύριος κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make μετ᾿ μετα with; amid αὐτῶν αυτος he; him 125:2 יְֽרוּשָׁלִַ֗ם yᵊˈrûšālˈaim יְרוּשָׁלִַם Jerusalem הָרִים֮ hārîm הַר mountain סָבִ֪יב sāvˈîv סָבִיב surrounding לָ֥הּ lˌāh לְ to וַ֭ ˈwa וְ and יהוָה [yhwˌāh] יְהוָה YHWH סָבִ֣יב sāvˈîv סָבִיב surrounding לְ lᵊ לְ to עַמֹּ֑ו ʕammˈô עַם people מֵ֝ ˈmē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 125:2. tunc implebitur risu os nostrum et lingua nostra laude tunc dicent in gentibus magnificavit Dominus facere cum istisThen was our mouth filled with gladness; and our tongue with joy. Then shall they say among the Gentiles: The Lord hath done great things for them. 125:2. in Jerusalem. Mountains surround it. And the Lord surrounds his people, from this time forward and even forever. 125:2. [As] the mountains [are] round about Jerusalem, so the LORD [is] round about his people from henceforth even for ever. 1. When the LORD turned again the captivity of Zion, we were like unto them that dream. 125:1 When the LORD turned again the captivity of Zion, we were like them that dream: 125:1 Когда возвращал Господь плен Сиона, мы были как бы видящие во сне: 125:2 τότε τοτε at that ἐπλήσθη πληθω fill; fulfill χαρᾶς χαρα joy τὸ ο the στόμα στομα mouth; edge ἡμῶν ημων our καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue ἡμῶν ημων our ἀγαλλιάσεως αγαλλιασις exultation; joyfulness τότε τοτε at that ἐροῦσιν ερεω.1 state; mentioned ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐμεγάλυνεν μεγαλυνω enlarge; magnify κύριος κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make μετ᾿ μετα with; amid αὐτῶν αυτος he; him 125:2 יְֽרוּשָׁלִַ֗ם yᵊˈrûšālˈaim יְרוּשָׁלִַם Jerusalem הָרִים֮ hārîm הַר mountain סָבִ֪יב sāvˈîv סָבִיב surrounding לָ֥הּ lˌāh לְ to וַ֭ ˈwa וְ and יהוָה [yhwˌāh] יְהוָה YHWH סָבִ֣יב sāvˈîv סָבִיב surrounding לְ lᵊ לְ to עַמֹּ֑ו ʕammˈô עַם people מֵ֝ ˈmē מִן from עַתָּ֗ה ʕattˈā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity 125:2. tunc implebitur risu os nostrum et lingua nostra laude tunc dicent in gentibus magnificavit Dominus facere cum istis Then was our mouth filled with gladness; and our tongue with joy. Then shall they say among the Gentiles: The Lord hath done great things for them. 125:2. in Jerusalem. Mountains surround it. And the Lord surrounds his people, from this time forward and even forever. 125:2. [As] the mountains [are] round about Jerusalem, so the LORD [is] round about his people from henceforth even for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Deliverance from Captivity. 1 When the LORD turned again the captivity of Zion, we were like them that dream. 2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them. 3 The LORD hath done great things for us; whereof we are glad. While the people of Israel were captives in Babylon their harps were hung upon the willow-trees, for then God called to weeping and mourning, then he mourned unto them and they lamented; but now that their captivity is turned they resume their harps; Providence pipes to them, and they dance. Thus must we accommodate ourselves to all the dispensations of Providence and be suitably affected with them. And the harps are never more melodiously tunable than after such a melancholy disuse. The long want of mercies greatly sweetens their return. Here is, 1. The deliverance God has wrought for them: He turned again the captivity of Zion. It is possible that Zion may be in captivity for the punishment of her degeneracy, but her captivity shall be turned again when the end is answered and the work designed by it is effected. Cyrus, for reasons of state, proclaimed liberty to God's captives, and yet it was the Lord's doing, according to his word many years before. God sent them into captivity, not as dross is put into the fire to be consumed, but as gold to be refined. Observe, The release of Israel is called the turning again of the captivity of Zion, the holy hill, where God's tabernacle and dwelling-place were; for the restoring of their sacred interests, and the reviving of the public exercise of their religion, were the most valuable advantages of their return out of captivity. 2. The pleasing surprise that this was to them. They were amazed at it; it came so suddenly that at first they were in confusion, not knowing what to make of it, nor what it was tending to: "We thought ourselves like men that dream; we thought it too good news to be true, and began to question whether we were well awake or no, and whether it was not still" (as sometimes it had been to the prophets) "only a representation of it in vision," as St. Peter for a while thought his deliverance was, Acts xii. 9. Sometimes the people of God are thus prevented with the blessings of his goodness before they are aware. We were like those that are recovered to health (so Dr. Hammond reads it); "such a comfortable happy change it was to us, as life from the dead or sudden ease from exquisite pain; we thought ourselves in a new world." And the surprise of it put them into such an ecstasy and transport of joy that they could scarcely contain themselves within the bounds of decency in the expressions of it: Our mouth was filled with laughter and our tongue with singing. Thus they gave vent to their joy, gave glory to their God, and gave notice to all about them what wonders God had wrought for them. Those that were laughed at now laugh and a new song is put into their mouths. It was a laughter of joy in God, not scorn of their enemies. 3. The notice which their neighbours took of it: They said among the heathen, Jehovah, the God of Israel, has done great things for that people, such as our gods cannot do for us. The heathen had observed their calamity and had triumphed in it, Jer. xxii. 8, 9; Ps. cxxxvii. 7. Now they could not but observe their deliverance and admire that. It put a reputation upon those that had been scorned and despised, and made them look considerable; besides, it turned greatly to the honour of God, and extorted from those that set up other gods in competition with him an acknowledgment of his wisdom, power, and providence. 4. The acknowledgments which they themselves made of it, v. 3. The heathen were but spectators, and spoke of it only as matter of news; they had no part nor lot in the matter; but the people of God spoke of it as sharers in it, (1.) With application: "He has done great things for us, things that we are interested in and have advantage by." Thus it is comfortable speaking of the redemption Christ has wrought out as wrought out for us. Who loved me, and gave himself for me. (2.) With affection: "Whereof we are glad. The heathen are amazed at it, and some of them angry, but we are glad." While Israel went a whoring from their God joy was forbidden them (Hos. ix. 1); but now that the iniquity of Jacob was purged by the captivity, and their sin taken away, now God makes them to rejoice. It is the repenting reforming people that are, and shall be, the rejoicing people. Observe here, [1.] God's appearances for his people are to be looked upon as great things. [2.] God is to be eyed as the author of all the great things done for the church. [3.] It is good to observe how the church's deliverances are for us, that we may rejoice in them. Adam Clarke: Commentary on the Bible - 1831 126:2: Then upas our mouth filled with laughter - The same effect as was produced on the poor liberated Grecians mentioned above. Then said they among the heathen - The liberty now granted was brought about in so extraordinary a way, that the very heathens saw that the hand of the great Jehovah must have been in it. Albert Barnes: Notes on the Bible - 1834 126:2: Then was our mouth filled with laughter - Then were we happy; completely happy. See Job 8:21. And our tongue with singing - We expressed our joy in songs - the natural expression of joy. Young converts - those "turned" from sin to God - sing. Their feelings find expression in the songs of Zion. This is natural; this is proper; this will occur when sinners are converted. An assemblage of young converts is always a happy assemblage; a place where there is a "Rev_ival" of religion is always a happy place - full of songs and singing. Then said they among the heathen - The nations; the people among whom they dwelt. The Lord hath done great things for them - In causing their return to their own land; in ordering the arrangements for it; in bringing their captivity to an end; in securing such interposition from the civil rulers as to facilitate their return. This would indicate that the surrounding people had not an unfriendly feeling toward them, but that they pitied them in exile, and were disposed to acknowledge the hand of God in what was done. Their deliverance, in the circumstances, was such as evidently to have been the work of God. This will agree well with the account of the return of the exiles from Babylon, and with all that had been done for them by Cyrus. Compare Ezr 1:1-4. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:2: Then was: Psa 14:7, Psa 53:6, Psa 106:47, Psa 106:48; Ezr 3:11; Job 8:21; Isa 35:10, Isa 49:9-13; Jer 31:12, Jer 31:13, Jer 33:11; Rev 11:15-17 then said: Num 23:23; Jos 2:9-11, Jos 9:9, Jos 9:10; Neh 6:16; Zac 8:22, Zac 8:23; Rom 11:15 done great things for them: Heb. magnified to do with them Geneva 1599 126:2 Then was our mouth (b) filled with laughter, and our tongue with singing: then said they among the (c) heathen, The LORD hath done great things for them. (b) He shows how the godly should rejoice when God gathers his Church or delivers it. (c) If the infidels confess God's wonderful work, the faithful can never show themselves sufficiently thankful. John Gill 126:2 Then was our mouth filled with laughter,.... Who before mourned, and hung their harps on the willows, and could not sing the Lord's song in a strange land; but now, as their hearts were filled, with joy, this was externally and visibly seen in their countenances, and expressed with their mouths and by outward gestures; it was so great, they could not contain it, to which respect is had, Is 35:10. It may be rendered, "then shall our mouth be filled with laughter" (q); that is, when we awake, says Arama; or rather when the captivity is returned, either in a literal or in a spiritual sense, both being matter of great joy: the Midrash says, this will be in the world to come, and not in this; and our tongue with singing; the praises of God, and the songs of Zion; then said they among the Heathen, the Lord hath done great things for them; it was taken notice of by the Chaldeans, among whom they had been captives, and by all the nations round about: and it was wonderful to them, that Cyrus, an Heathen prince, of his own motion and will, should at once, and without any price or reward, let them go, and send them into their own country to rebuild their temple; and with them the vessels of the Lord's house, that had been taken away by the king of Babylon; and order men to help them, with gold and silver, and goods and cattle, Ezra 1:1. Likewise the conversion of the Jews, and the restoration of them to their own and in the latter day, will be observed by the Gentiles with wonder, and as the work of God, Ezek 36:35. (q) "replebitur", Musculus, Gejerus; "implebitur", Schmidt; so the Targum, Syr. Arab.
125:2125:2: Յայնժամ լցան բերանք մեր խնդութեամբ, եւ լեզուք մեր ցնծութեամբ։ Յայնժամ ասասցեն ՚ի հեթանոսս. Մեծ արար Տէր առնել ընդ նոսա[7632], [7632] Ոմանք.Մեծ արար Տէր զառնել իւր ընդ նոսա։ 2 Այնժամ մեր բերանները խնդութեամբ լցուեցին եւ մեր լեզուները՝ ցնծութեամբ: Այնժամ հեթանոսների մէջ ասացին. «Տէրը մեծ բաներ գործեց սրանց համար»: 2 Այն ժամանակ մեր բերանը խնդութիւնով լեցուեցաւ Ու մեր լեզուն՝ ցնծութիւնով։Այն ժամանակ հեթանոսներուն մէջ ըսին.«Տէրը մեզի համար մեծ բաներ ըրաւ»։ Յայնժամ լցան բերանք մեր խնդութեամբ, եւ լեզուք մեր ցնծութեամբ. յայնժամ ասասցեն ի հեթանոսս. Մեծ արար Տէր առնել ընդ նոսա: 125:2: Յայնժամ լցան բերանք մեր խնդութեամբ, եւ լեզուք մեր ցնծութեամբ։ Յայնժամ ասասցեն ՚ի հեթանոսս. Մեծ արար Տէր առնել ընդ նոսա[7632], [7632] Ոմանք.Մեծ արար Տէր զառնել իւր ընդ նոսա։ 2 Այնժամ մեր բերանները խնդութեամբ լցուեցին եւ մեր լեզուները՝ ցնծութեամբ: Այնժամ հեթանոսների մէջ ասացին. «Տէրը մեծ բաներ գործեց սրանց համար»: 2 Այն ժամանակ մեր բերանը խնդութիւնով լեցուեցաւ Ու մեր լեզուն՝ ցնծութիւնով։Այն ժամանակ հեթանոսներուն մէջ ըսին.«Տէրը մեզի համար մեծ բաներ ըրաւ»։ zohrab-1805▾ eastern-1994▾ western am▾	125:2125:2 тогда уста наши были полны веселья, и язык наш пения; тогда между народами говорили: > 125:3 ἐμεγάλυνεν μεγαλυνω enlarge; magnify κύριος κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make μεθ᾿ μετα with; amid ἡμῶν ημων our ἐγενήθημεν γινομαι happen; become εὐφραινόμενοι ευφραινω celebrate; cheer 125:3 כִּ֤י kˈî כִּי that לֹ֪א lˈō לֹא not יָנ֡וּחַ yānˈûₐḥ נוח settle שֵׁ֤בֶט šˈēveṭ שֵׁבֶט rod הָ hā הַ the רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt עַל֮ ʕal עַל upon גֹּורַ֪ל gôrˈal גֹּורָל lot הַֽ hˈa הַ the צַּדִּ֫יקִ֥ים ṣṣaddˈîqˌîm צַדִּיק just לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of לֹא־ lō- לֹא not יִשְׁלְח֖וּ yišlᵊḥˌû שׁלח send הַ ha הַ the צַּדִּיקִ֨ים ṣṣaddîqˌîm צַדִּיק just בְּ bᵊ בְּ in עַוְלָ֬תָה ʕawlˈāṯā עַוְלָה wickedness יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand 125:3. magnificavit Dominus facere nobiscum facti sumus laetantesThe Lord hath done great things for us: we are become joyful. 125:3. For the Lord will not allow the rod of sinners to remain over the lot of the just, so that the just may not extend their hands toward iniquity. 125:3. For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity. 2. Then was our mouth filled with laughter, and our tongue with singing: then said they among the nations, The LORD hath done great things for them. 125:2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them: 125:2 тогда уста наши были полны веселья, и язык наш пения; тогда между народами говорили: <<великое сотворил Господь над ними!>> 125:3 ἐμεγάλυνεν μεγαλυνω enlarge; magnify κύριος κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make μεθ᾿ μετα with; amid ἡμῶν ημων our ἐγενήθημεν γινομαι happen; become εὐφραινόμενοι ευφραινω celebrate; cheer 125:3 כִּ֤י kˈî כִּי that לֹ֪א lˈō לֹא not יָנ֡וּחַ yānˈûₐḥ נוח settle שֵׁ֤בֶט šˈēveṭ שֵׁבֶט rod הָ hā הַ the רֶ֗שַׁע rˈešaʕ רֶשַׁע guilt עַל֮ ʕal עַל upon גֹּורַ֪ל gôrˈal גֹּורָל lot הַֽ hˈa הַ the צַּדִּ֫יקִ֥ים ṣṣaddˈîqˌîm צַדִּיק just לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of לֹא־ lō- לֹא not יִשְׁלְח֖וּ yišlᵊḥˌû שׁלח send הַ ha הַ the צַּדִּיקִ֨ים ṣṣaddîqˌîm צַדִּיק just בְּ bᵊ בְּ in עַוְלָ֬תָה ʕawlˈāṯā עַוְלָה wickedness יְדֵיהֶֽם׃ yᵊḏêhˈem יָד hand 125:3. magnificavit Dominus facere nobiscum facti sumus laetantes The Lord hath done great things for us: we are become joyful. 125:3. For the Lord will not allow the rod of sinners to remain over the lot of the just, so that the just may not extend their hands toward iniquity. 125:3. For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 126:3: The Lord hath done great things for us - We acknowledge the hand of our God. Deus nobis haec otia fecit, "God alone has given us this enlargement." We are glad - This is a mere burst of ecstatic joy. O how happy are we! Albert Barnes: Notes on the Bible - 1834 126:3: The Lord hath done great things for us - All that the people around us say is true. We see it; we feel it; we acknowledge it. Those to whom this pertained would see it more clearly than those who had merely observed it. A surrounding world may see in the conversion of a man, in his being turned from sin, in the influence of religion upon him, in his comfort, calmness, and peace, that "the Lord has done great things" for him; but he himself, while he responds most fully to what they say, will see this more clearly than they do. There is more in his redemption, his conversion, his peace and joy, than they do or can perceive, and with emphasis he himself will say, "The Lord has done great things for me." Whereof we are glad - It fills our souls with joy. If this is understood of the returning Hebrews - coming back from the captivity in Babylon - all must see how appropriate is the language; if it be applied to a sinner returning to God, it is no less suitable, for there is nothing that so fills the mind with joy as a true conversion to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:3: Psa 18:50, Psa 31:19, Psa 66:5, Psa 66:6, Psa 68:7, Psa 68:8, Psa 68:22; Ezr 7:27, Ezr 7:28; Isa 11:11-16, Isa 12:4-6; Isa 51:9-11, Isa 52:9, Isa 52:10, Isa 66:14; Luk 1:46, Luk 1:49; Eph 1:18-22; Rev 12:10; Rev 19:1-7 John Gill 126:3 The Lord hath done great things for us,.... These words are generally supposed to be the words of the Jews, taking up those of the Gentiles, and confirming them; acknowledging that the Lord had done great things for them indeed; which, had they not owned, they would have been exceeding ungrateful; had they been silent concerning them, the stones would have cried out, and the very Heathens condemned them. But I see not why they may not be thought to be the words of those among the Heathens continued; declaring that the great things done were not for the Jews only, but for them also; as the great redemption by Christ is of persons out of every tongue, people, and nation; for he is the propitiation, not for the Jews only, but for the sins of the whole world; and having this in view, thus they express themselves. The work of redemption is a great thing of itself; the produce of great wisdom; the effect of great love; procured at a great price, for great sinners, by a great Saviour; and is not only a deliverance from sin, Satan, and the law; but contains many great and glorious blessings in it, as justification, remission of sins, adoption, and eternal life; whereof we are glad; that those great things are done without us, finished by the Redeemer himself; that they are so great and glorious, so rich and plenteous, so full and free, and suitable to us; and done for us sinners of the Gentiles, so unworthy of them, who are by nature children of wrath as others.
125:3125:3: մեծ արար Տէր զյառնել իւր ընդ մեզ. եւ մեք եղաք բերկրեալք[7633]։ [7633] Ոմանք.Տէր զառնել իւր ընդ մեզ։ 3 Մեծ բաներ գործեց Տէրը մեզ համար, եւ մենք ցնծացինք: 3 Տէրը մեզի համար մեծ բաներ ըրաւ Ու մենք ուրախացանք։ Մեծ արար Տէր զառնել իւր ընդ մեզ, եւ մեք եղաք բերկրեալք: 125:3: մեծ արար Տէր զյառնել իւր ընդ մեզ. եւ մեք եղաք բերկրեալք[7633]։ [7633] Ոմանք.Տէր զառնել իւր ընդ մեզ։ 3 Մեծ բաներ գործեց Տէրը մեզ համար, եւ մենք ցնծացինք: 3 Տէրը մեզի համար մեծ բաներ ըրաւ Ու մենք ուրախացանք։ zohrab-1805▾ eastern-1994▾ western am▾	125:3125:3 Великое сотворил Господь над нами: мы радовались. 125:4 ἐπίστρεψον επιστρεφω turn around; return κύριε κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ἡμῶν ημων our ὡς ως.1 as; how χειμάρρους χειμαρρους in τῷ ο the νότῳ νοτος south wind 125:4 הֵיטִ֣יבָה hêṭˈîvā יטב be good יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to † הַ the טֹּובִ֑ים ṭṭôvˈîm טֹוב good וְ֝ ˈw וְ and לִֽ lˈi לְ to ישָׁרִ֗ים yšārˈîm יָשָׁר right בְּ bᵊ בְּ in לִבֹּותָֽם׃ libbôṯˈām לֵב heart 125:4. converte Domine captivitatem nostram sicut rivum in austroTurn again our captivity, O Lord, as a stream in the south. 125:4. Do good, O Lord, to the good and to the upright of heart. 125:4. Do good, O LORD, unto [those that be] good, and to [them that are] upright in their hearts. 3. The LORD hath done great things for us; we are glad. 125:3 The LORD hath done great things for us; [whereof] we are glad: 125:3 Великое сотворил Господь над нами: мы радовались. 125:4 ἐπίστρεψον επιστρεφω turn around; return κύριε κυριος lord; master τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity ἡμῶν ημων our ὡς ως.1 as; how χειμάρρους χειμαρρους in τῷ ο the νότῳ νοτος south wind 125:4 הֵיטִ֣יבָה hêṭˈîvā יטב be good יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to † הַ the טֹּובִ֑ים ṭṭôvˈîm טֹוב good וְ֝ ˈw וְ and לִֽ lˈi לְ to ישָׁרִ֗ים yšārˈîm יָשָׁר right בְּ bᵊ בְּ in לִבֹּותָֽם׃ libbôṯˈām לֵב heart 125:4. converte Domine captivitatem nostram sicut rivum in austro Turn again our captivity, O Lord, as a stream in the south. 125:4. Do good, O Lord, to the good and to the upright of heart. 125:4. Do good, O LORD, unto [those that be] good, and to [them that are] upright in their hearts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Из плена возвратились не все евреи, а только беднейшая часть из этого народа, большинство же оставалось жить среди язычников. О возвращении последних и молят те, кто вышел из плена: возврати, Господи, всю ту массу единоплеменников, какая осталась в чужих странах так же, как Ты возвращаешь воду на землю через южные ветры (полдень), которые с моря приносят обильную и нужную для земли влагу. Adam Clarke: Commentary on the Bible - 1831 126:4: Turn again our captivity - This is either a recital of the prayer they had used before their deliverance; or it is a prayer for those who still remained in the provinces beyond the Euphrates. The Jewish captives did not all return at once; they came back at different times, and under different leaders, Ezra, Nehemiah, Zerubbabel, etc. As the streams in the south - Probably the Nile is meant. It is now pretty well known that the Nile has its origin in the kingdom of Damot; and runs from south to north through different countries, till, passing through Egypt, it empties itself into the Mediterranean Sea. It it possible, however, that they might have had in view some rapid rivers that either rose in the south, or had a southern direction; and they desired that their return might be as rapid and as abundant as the waters of those rivers. But we know that the Nile proceeds from the south, divides itself into several streams as it passes through Egypt, and falls by seven mouths into the Mediterranean. Albert Barnes: Notes on the Bible - 1834 126:4: Turn again our captivity, O Lord - literally, "Turn our captivity." The word "again" is inserted by the translators, and conveys an idea which is not necessarily in the original. It is simply a prayer that God would "turn" their captivity; that is, looking upon the captivity as not wholly ended, or as, in some sense, still continuing, that it might please him wholly to turn it, or to end it. The language would be applicable, if there was a new "captivity" similar to the one from which they had been delivered, or if the one mainly referred to was not complete; that is, if a part of the people still remained in bondage. The latter is probably the idea, that while a considerable part of the nation had been restored, and while an order had been issued for the restoration of all the captives to their native land, it was still true that a portion of them remained in exile; and the prayer is, that God would interfere in their behalf, and complete the work. A portion of the exiles, in fact, returned under Cyrus; a part under Darius; a part under Xerxes and his successors. The return was by no means accomplished at once, but occupied a succession of years. As the streams in the south - In the southern parts of Palestine, or in the regions bordering it on the south - Idumea and Arabia. That is, As those streams when dried up by the summer heat are swelled by autumnal and winter rains, so let the streams of the returning people, which seem now to be diminished, be swelled by augmenting numbers coming again to their own land. Let the companies of returning emigrants be kept full, like swollen streams, until all shall have been brought back. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:4: Turn again: Psa 126:1, Psa 85:4; Hos 1:11 as the streams: Jos 3:16; Isa 41:18 Carl Friedrich Keil and Franz Delitzsch 126:4 But still the work so mightily and graciously begun is not completed. Those who up to the present time have returned, out of whose heart this Psalm is, as it were, composed, are only like a small vanguard in relation to the whole nation. Instead of שׁבותנו the Kerמ here reads שׁביתנוּ, from שׁבית, Num 21:29, after the form בכית in Gen 50:4. As we read elsewhere that Jerusalem yearns after her children, and Jahve solemnly assures her, "thou shalt put them all on as jewels and gird thyself like a bride" (Is 49:18), so here the poet proceeds from the idea that the holy land yearns after an abundant, reanimating influx of population, as the Negeb (i.e., the Judaean south country, Gen 20:1, and in general the south country lying towards the desert of Sinai) thirsts for the rain-water streams, which disappear in the summer season and regularly return in the winter season. Concerning אפיק, "a water-holding channel," vid., on Ps 18:16. If we translate converte captivitatem nostram (as Jerome does, following the lxx), we shall not know what to do with the figure, whereas in connection with the rendering reduc captivos nostros it is just as beautifully adapted to the object as to the governing verb. If we have rightly referred negeb not to the land of the Exile but to the Land of Promise, whose appearance at this time is still so unlike the promise, we shall now also understand by those who sow in tears not the exiles, but those who have already returned home, who are again sowing the old soil of their native land, and that with tears, because the ground is so parched that there is little hope of the seed springing up. But this tearful sowing will be followed by a joyful harvest. One is reminded here of the drought and failure of the crops with which the new colony was visited in the time of Haggai, and of the coming blessing promised by the prophet with a view to the work of the building of the Temple being vigorously carried forward. Here, however, the tearful sowing is only an emblem of the new foundation-laying, which really took place not without many tears (Ezra 3:12), amidst sorrowful and depressed circumstances; but in its general sense the language of the Psalm coincides with the language of the Preacher on the Mount, Mt 5:4 : Blessed are those who mourn, for they shall be comforted. The subject to Ps 126:6 is the husbandman, and without a figure, every member of the ecclesia pressa. The gerundial construction in Ps 126:6 (as in 2Kings 3:16; Jer 50:4, cf. the more Indo-Germanic style of expression in 2Kings 15:30) depicts the continual passing along, here the going to and fro of the sorrowfully pensive man; and Ps 126:6 the undoubted coming and sure appearing of him who is highly blessed beyond expectation. The former bears משׁך הזּרע, the seed-draught, i.e., the handful of seed taken from the rest for casting out (for משׁך הזּרע in Amos 9:13 signifies to cast forth the seed along the furrows); the latter his sheaves, the produce (תּבוּאה), such as puts him to the blush, of his, as it appeared to him, forlorn sowing. As by the sowing we are to understand everything that each individual contributes towards the building up of the kingdom of God, so by the sheaves, the wholesome fruit which, by God bestowing His blessing upon it beyond our prayer and comprehension, springs up from it. Geneva 1599 126:4 Turn again our captivity, O LORD, as the (d) streams in the south. (d) It is no more impossible for God to deliver his people than to cause the rivers to run in the wilderness and barren places. John Gill 126:4 Turn again our captivity, O Lord,.... This prayer for the return of the captivity shows that it was not as yet: though some think that this is a petition of those that were returned from captivity, for those of their brethren that stayed behind; who, enjoying the sweets of their liberty, pray for their brethren to come and share with them, that so the mercy and blessing might be completed. This may very well be considered as a petition; either for the coming of the Redeemer, and redemption by him from the captivity of sin and Satan, and the law; or for the conversion of the Jews in the latter day. Either of which would be as the streams in the south; as great and wonderful a work as causing rivers to be in dry places, and as grateful and acceptable as brooks and streams of water in southern countries: or like streams produced by the south wind, which brings rain, and melts the snow from the hills; which, running into the valleys, cause flows of water in great abundance: and so may denote the abundance of those that should share in the blessings of conversion, redemption, and salvation; as well as the wonderfulness and acceptableness of them; see Is 41:18. The Targum seems to understand it of the change made upon them, like that made on the earth by those; paraphrasing the words, "as the land is turned, when streams of water flow out in a time of drought.'' The allusion seems to be to Judea, lying south of Babylon; and to the southern parts of Judea, which were dry; see Josh 15:19. John Wesley 126:4 Turn - As thou hast brought us home, bring also the rest of our brethren. As - As thou art pleased sometimes to send floods of water into dry and barren grounds, such as the southern parts of Canaan were. Robert Jamieson, A. R. Fausset and David Brown 126:4 All did not return at once; hence the prayer for repeated favors. as the streams in the south--or, the torrents in the desert south of Judea, dependent on rain (Josh 15:9), reappearing after dry seasons (compare Job 6:15; Ps 68:9). The point of comparison is joy at the reappearing of what has been so painfully missed.
125:4125:4: Դարձո՛ Տէր զգերութիւնս մեր որպէս զուխս ՚ի հարաւոյ, 4 Տէ՛ր, ե՛տ դարձրու մեզ գերութիւնից՝ հարաւի հեղեղների պէս: 4 Ո՛վ Տէր, դարձուր մեր գերութիւնը Հարաւի առուներուն պէս։ Դարձո, Տէր, զգերութիւնս մեր որպէս զուղխս ի հարաւոյ: 125:4: Դարձո՛ Տէր զգերութիւնս մեր որպէս զուխս ՚ի հարաւոյ, 4 Տէ՛ր, ե՛տ դարձրու մեզ գերութիւնից՝ հարաւի հեղեղների պէս: 4 Ո՛վ Տէր, դարձուր մեր գերութիւնը Հարաւի առուներուն պէս։ zohrab-1805▾ eastern-1994▾ western am▾	125:4125:4 Возврати, Господи, пленников наших, как потоки на полдень. 125:5 οἱ ο the σπείροντες σπειρω sow ἐν εν in δάκρυσιν δακρυ tear ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness θεριοῦσιν θεριζω harvest; reap 125:5 וְ wᵊ וְ and הַ ha הַ the מַּטִּ֤ים mmaṭṭˈîm נטה extend עַֽקַלְקַלֹּותָ֗ם ʕˈaqalqallôṯˈām עֲקַלְקָל crooked יֹולִיכֵ֣ם yôlîḵˈēm הלך walk יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with פֹּעֲלֵ֣י pōʕᵃlˈê פעל make הָ hā הַ the אָ֑וֶן ʔˈāwen אָוֶן wickedness שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 125:5. qui seminant in lacrimis in exultatione metentThey that sow in tears shall reap in joy. 125:5. But those who turn away into obligation, the Lord will lead away with the workers of iniquity. Peace be upon Israel. 125:5. As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel. 4. Turn again our captivity, O LORD, as the streams in the South. 125:4 Turn again our captivity, O LORD, as the streams in the south: 125:4 Возврати, Господи, пленников наших, как потоки на полдень. 125:5 οἱ ο the σπείροντες σπειρω sow ἐν εν in δάκρυσιν δακρυ tear ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness θεριοῦσιν θεριζω harvest; reap 125:5 וְ wᵊ וְ and הַ ha הַ the מַּטִּ֤ים mmaṭṭˈîm נטה extend עַֽקַלְקַלֹּותָ֗ם ʕˈaqalqallôṯˈām עֲקַלְקָל crooked יֹולִיכֵ֣ם yôlîḵˈēm הלך walk יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with פֹּעֲלֵ֣י pōʕᵃlˈê פעל make הָ hā הַ the אָ֑וֶן ʔˈāwen אָוֶן wickedness שָׁ֝לֹ֗ום ˈšālˈôm שָׁלֹום peace עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 125:5. qui seminant in lacrimis in exultatione metent They that sow in tears shall reap in joy. 125:5. But those who turn away into obligation, the Lord will lead away with the workers of iniquity. Peace be upon Israel. 125:5. As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6. Содержание грез, мечтаний евреев. У возвратившихся из плена было очень недостаточное количество семян для своих полей, почему производимые ими посевы обнимали незначительную площадь земли, с которой по обычному хозяйственному расчету мог получиться только незначительный сбор урожая, но евреи надеялись, что Господь вознаградит их труд далеко выше их ожиданий, почему "с плачем несущий семена" в землю при посеве, "возвратится с радостью" при жатве. Matthew Henry: Concise Commentary on the Whole Bible - 1706 4 Turn again our captivity, O LORD, as the streams in the south. 5 They that sow in tears shall reap in joy. 6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. These verses look forward to the mercies that were yet wanted. Those that had come out of captivity were still in distress, even in their own land (Neh. i. 3), and many yet remained in Babylon; and therefore they rejoiced with trembling, and bore upon their hearts the grievances that were yet to be redressed. We have here, 1. A prayer for the perfecting of their deliverance (v. 4): "Turn again our captivity. Let those that have returned to their own land be eased of the burdens which they are yet groaning under. Let those that remain in Babylon have their hearts stirred up, as ours were, to take the benefit of the liberty granted." The beginnings of mercy are encouragements to us to pray for the completing of it. And while we are here in this world there will still be matter for prayer, even when we are most furnished with matter for praise. And, when we are free and in prosperity ourselves, we must not be unmindful of our brethren that are in trouble and under restraint. The bringing of those that were yet in captivity to join with their brethren that had returned would be as welcome to both sides as streams of water in those countries, which, lying far south, were parched and dry. As cold water to a thirsty soul, so would this good news be from that far country, Prov. xxv. 25. 2. A promise for their encouragement to wait for it, assuring them that, though they had now a sorrowful time, yet it would end well. But the promise is expressed generally, that all the saints may comfort themselves with this confidence, that their seedness of tears will certainly end in a harvest of joy at last, v. 5, 6. (1.) Suffering saints have a seedness of tears. They are in tears often; they share in the calamities of human life, and commonly have a greater share in them than others. But they sow in tears; they do the duty of an afflicted state and so answer the intentions of the providences they are under. Weeping must not hinder sowing; when we suffer ill we must be doing well. Nay, as the ground is by the rain prepared for the seed, and the husbandman sometimes chooses to sow in the wet, so we must improve times of affliction, as disposing us to repentance, and prayer, and humiliation. Nay, there are tears which are themselves the seed that we must sow, tears of sorrow for sin, our own and others, tears of sympathy with the afflicted church, and the tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, in expectation of receiving it again with advantage. Thus does a good man sow in tears. (2.) They shall have a harvest of joy. The troubles of the saints will not last always, but, when they have done their work, shall have a happy period. The captives in Babylon were long sowing in tears, but at length they were brought forth with joy, and then they reaped the benefit of their patient suffering, and brought their sheaves with them to their own land, in their experiences of the goodness of God to them. Job, and Joseph, and David, and many others, had harvests of joy after a sorrowful seedness. Those that sow in the tears of godly sorrow shall reap in the joy of a sealed pardon and a settled peace. Those that sow to the spirit, in this vale of tears, shall of the spirit reap life everlasting, and that will be a joyful harvest indeed. Blessed are those that mourn, for they shall be for ever comforted. Adam Clarke: Commentary on the Bible - 1831 126:5: They that sow in tears shall reap in joy - This is either a maxim which they gather from their own history, or it is a fact which they are now witnessing. We see the benefit of humbling ourselves under the mighty hand of God; we have now a sweet return for our bitter tears. Or, We have sown in tears; now we reap in joy. We are restored after a long and afflicting captivity to our own country, to peace, and to happiness. Albert Barnes: Notes on the Bible - 1834 126:5: They that sow in tears shall reap in joy - Though the sowing of seed is a work of labor and sorrow - often a work so burdening the farmer that he weeps - yet the return - the harvest - is accompanied with rejoicing. The truth is expressed in a general form, as illustrating the idea that enterprises which are begun under many difficulties, and which require much labor, will be crowned with success, and that the joy is more than an equivalent for all the weariness and sorrow. Thus it is in respect to the toil of the farmer; the cares and anxieties of the student; the work of conversion and repentance; the labors of the Christian pastor; the efforts of the Sabbath-school teacher; the faithfulness of the Christian parent; the endeavors of a church for a Rev_ival of religion; the zeal and sacrifice of the Christian missionary. The particular, allusion here is to the exiles, in their long and weary march to their native land. It was a work of toil and tears, but there would be joy, like that of the harvest, when, their long journey over they should again come to their native land. Compare Isa 9:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:5: that sow: Psa 137:1; Isa 12:1-3; Jer 31:9-13; Joe 2:17, Joe 2:23; Mat 5:4; Joh 16:20-22; Co2 7:8-11 joy: or, singing John Gill 126:5 They that sow in tears shall reap in joy. A proverbial expression, encouraging faith in prayer put up for the return of the captivity, whether in a literal or spiritual sense. Praying or seeking the Lord is sowing in righteousness, Hos 10:12; which is often attended with tears and weeping; the issue of them is not always seen soon: these, like seed, lie buried under the clods, but take effect and will rise up in due time: saints should wait patiently for a return of them, as the husbandman for the fruits of the earth; in due time they will produce a large crop of blessings, a plentiful harvest, which the praying saint will reap with joy; as those that prayed and waited for the redemption in Jerusalem; and as those that pray for the latter day glory, the conversion of the Jews, the fulness of the Gentiles, and the destruction of antichrist; the souls under the altar have been sowing in tears, but before long they will reap in joy, Rev_ 6:9. It may be applied to the state and condition of saints in common in this life; now is their sowing time, and careful they should be that they sow not to the flesh, but to the spirit: and a sorrowful time it is, on account of inward corruptions, Satan's temptations, divine desertions, and the imperfection of their services; but before long they will reap life everlasting, reap in joy, and be in the fulness of it; now they weep, then they shall rejoice; now they mourn, then they shall be comforted. Robert Jamieson, A. R. Fausset and David Brown 126:5 As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, Ezra 6:16, Ezra 6:22).
125:5125:5: ոյք վարէին արտասուօք ցնծութեամբ հնձեսցեն։ 5 Ովքեր ցանում էին արտասուքով, ցնծութեամբ պիտի հնձեն: 5 Անոնք որ արցունքով կը ցանեն, Ցնծութիւնով պիտի հնձեն։ Որք վարէին արտասուօք` ցնծութեամբ հնձեսցեն: 125:5: ոյք վարէին արտասուօք ցնծութեամբ հնձեսցեն։ 5 Ովքեր ցանում էին արտասուքով, ցնծութեամբ պիտի հնձեն: 5 Անոնք որ արցունքով կը ցանեն, Ցնծութիւնով պիտի հնձեն։ zohrab-1805▾ eastern-1994▾ western am▾	125:5125:5 Сеявшие со слезами будут пожинать с радостью. 125:6 πορευόμενοι πορευομαι travel; go ἐπορεύοντο πορευομαι travel; go καὶ και and; even ἔκλαιον κλαιω weep; cry αἴροντες αιρω lift; remove τὰ ο the σπέρματα σπερμα seed αὐτῶν αυτος he; him ἐρχόμενοι ερχομαι come; go δὲ δε though; while ἥξουσιν ηκω here ἐν εν in ἀγαλλιάσει αγαλλιαω jump for joy αἴροντες αιρω lift; remove τὰ ο the δράγματα δραγμα he; him 125:6. qui ambulans ibat et flebat portans ad seminandum sementem veniens veniet in exultatione portans manipulos suosPsa 126:6 Going they went and wept, casting their seeds. But coming they shall come with joyfulness, carrying their sheaves. 5. They that sow in tears shall reap in joy. 125:5 They that sow in tears shall reap in joy: 125:5 Сеявшие со слезами будут пожинать с радостью. 125:6 πορευόμενοι πορευομαι travel; go ἐπορεύοντο πορευομαι travel; go καὶ και and; even ἔκλαιον κλαιω weep; cry αἴροντες αιρω lift; remove τὰ ο the σπέρματα σπερμα seed αὐτῶν αυτος he; him ἐρχόμενοι ερχομαι come; go δὲ δε though; while ἥξουσιν ηκω here ἐν εν in ἀγαλλιάσει αγαλλιαω jump for joy αἴροντες αιρω lift; remove τὰ ο the δράγματα δραγμα he; him 125:6. qui ambulans ibat et flebat portans ad seminandum sementem veniens veniet in exultatione portans manipulos suos Psa 126:6 Going they went and wept, casting their seeds. But coming they shall come with joyfulness, carrying their sheaves. ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 126:6: He that goeth forth and weepeth, bearing precious seed - The metaphor seems to be this: A poor farmer has had a very bad harvest: a very scanty portion of grain and food has been gathered from the earth. The seed time is now come, and is very unpromising. Out of the famine a little seed has been saved to be sown, in hopes of another crop; but the badness of the present season almost precludes the entertainment of hope. But he must sow, or else despair and perish. He carries his all, his precious seed, with him in his seed basket; and with a sorrowful heart commits it to the furrow, watering it in effect with his tears, and earnestly imploring the blessing of God upon it. God hears; the season becomes mild; he beholds successively the blade, the ear, and the full corn in the ear. The appointed weeks of harvest come, and the grain is very productive. He fills his arms, his carriages, with the sheaves and shocks; and returns to his large expecting family in triumph, praising God for the wonders he has wrought. So shall it be with this handful of returning Israelites. They also are to be sown - scattered all over the land; the blessing of God shall be upon them, and their faith and numbers shall be abundantly increased. The return here referred to, Isaiah describes in very natural language: "And they shall bring all your brethren for an offering to the Lord out of all nations, upon horses, and in chariots, and in litters, upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord," Isa 66:20. Albert Barnes: Notes on the Bible - 1834 126:6: He that goeth forth and weepeth - He that goes forth weeping - still an allusion to the farmer. He is seen moving slowly and sadly over the plowed ground, burdened with his task, an in tears. Bearing precious seed - Margin, "seed-basket." Literally, "bearing the drawing out of seed;" perhaps the seed as drawn out of his bag; or, as scattered or sown regularly in furrows, so that it seems to be drawn out in regular lines over the fields. Shall doubtless come again - Shall come to this sown field again in the time of harvest. He will visit it with other feelings than those which he now has. With rejoicing ... - Then his tears will be turned to joy. Then the rich harvest will wave before him. Then he will thrust in his sickle and reap. Then he will gather the golden grain, and the wain will groan under the burden, and the sheaves will be carried forth with songs of joy. He will be abundantly rewarded for all his toil; he will see the fruit of his labors; he will be filled with joy. The design of this illustration was, undoubtedly, to cheer the hearts of the exiles in their long and dangerous journey to their native land; it has, however, a wider and more universal application, as being suited to encourage all in their endeavors to secure their own salvation, and to do good in the world - for the effort is often attended with sacrifice, toil, and tears. The joy of heaven will be more than a compensation for all this. The following remarks by Dr. Thomson (Land and the Book, vol. i., pp. 118, 119) will furnish an illustration of the meaning of this passage: "I never saw people sowing in tears exactly, but have often known them to do it in fear and distress sufficient to draw them from any eye. In seasons of great scarcity, the poor peasants part in sorrow with every measure of precious seed cast into the ground. It is like taking bread out of the mouths of their children; and in such times many bitter tears are actually shed over it. The distress is frequently so great that government is obliged to furnish seed, or none would be sown. Ibrahim Pasha did this more than once within my remembrance, copying the example, perhaps, of his great predecessor in Egypt when the seven years' famine was ended. The thoughts of this psalm may likewise have been suggested by the extreme danger which frequently attends the farmer in his plowing and sowing. The calamity which fell upon the farmers of Job when the oxen were plowing, and the donkeys feeding beside them, and the Sabeans fell upon them and took them away, and slew the servants with the edge of the sword Job 1:14-15, is often repeated in our day. To understand this, you must remember what I just told you about the situation of the arable lands in the open country; and here again we meet that verbal accuracy: the sower goes forth - that is, from the village. The people of Ibel and Khiem, in Merj ‛ Aiyun, for example, have their best grain-growing fields down in the ‛ Ard Huleh, six or eight miles from their homes, and just that much nearer the lawless border of the desert. When the country is disturbed, or the government weak, they cannot sow these lands except at the risk of their lives. Indeed, they always go forth in large companies, and completely armed, ready to drop the plow and seize the musket at a moment's warning; and yet, with all this care, many sad and fatal calamities overtake the people who must thus sow in tears. And still another origin may be found for the thoughts of the psalm in the extreme difficulty of the work itself in many places. The soil is rocky, impracticable, overgrown with sharp thorns; and it costs much painful toil to break up and gather out the rocks, cut and burn the briers, and to subdue the stubborn soil, especially with their feeble oxen and insignificant plows. Join all these together, and the sentiment is very forcibly brought out, that he who labors hard, in cold and in rain, in fear and danger, in poverty and in want, casting his precious seed in the ground, will surely come again, at harvest-time, with rejoicing, and bearing his sheaves with him." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 126:6: that goeth: Psa 30:5; Job 11:13-17; Isa 61:3; Jer 50:4, Jer 50:5; Gal 6:7, Gal 6:8 precious seed: or, seed basket shall doubtless: Isa 9:2, Isa 9:3; Luk 15:18-24; Act 16:29-34; Rev 7:15-17 Geneva 1599 126:6 He that goeth forth and weepeth, bearing (e) precious seed, shall doubtless come again with rejoicing, bringing his sheaves [with him]. (e) That is, seed which was scarce and dear: meaning, that they who trusted in God's promise to return had their desire. John Gill 126:6 He that goeth forth and weepeth, bearing precious seed,.... Which he sows in tears. This is but a repetition and confirmation of what is before expressed in different words; and may be applied, as to a praying saint, so to a faithful preacher of the word. The word is the precious seed which he bears, which he takes out of the granaries of the Scriptures; and carries from place to place, and scatters and sows, Lk 8:11; compared to seed, because of its meanness in the eyes of those that know it not; because of its generative virtue and increase, which it has from God, and which, unless sown in the earth, produces no fruit: and it is called "precious seed", because either bought at a great price, when grain is dear; or because it usually is the choicest wheat that is the sowing seed; and so may denote the preciousness and value of the Gospel, dispensed by Christ's faithful ministers, which is called a sowing of spiritual things, 1Cor 9:11; which should be done plentifully and constantly, and with the same sort of seed or doctrine, and which requires art and skill; and is often performed weeping or with tears, because of their own insufficiency, through fear of success, and through want of it; and because of the badness of the ground, the hardness of men's hearts they have to do with. The allusion seems to be to a poor husbandman, that has got but little seed to sow, and this bought at a dear price; and which he buries under the clods, and fears it will rise no more; and weeps as he sows, because of the badness of the weather, or of the soil, doubting of success. Aben Ezra, by the words rendered "precious seed", or, as they may be, "a draught of seed" (r), understands the vessel in which the sower carries his seed, the seed basket, from whence he draws and takes out the seed, and scatters it; see Amos 9:13; so the Targum, "bearing a tray of sowing corn;'' shall doubtless come again with rejoicing, bringing his sheaves with him; the seed he has been to and fro in sowing springs up under a divine blessing; and, beyond his expectation and fears, produces a large and plentiful crop; which he reaps, and returns home, not with his arms full of sheaves only, but with his cart laden with them: so a faithful minister, sooner or later, is blessed with converts, who will be his joy and crown of rejoicing another day: see Jn 4:35, Th1 2:19. (r) "tractionem seminis", Montanus, Piscator, Gejerus. Robert Jamieson, A. R. Fausset and David Brown 126:6 He that goeth forth--literally, better, "He goes--he comes, he comes," &c. The repetition implies there is no end of weeping here, as there shall be no end of joy hereafter (Is 35:10). precious seed--rather, seed to be drawn from the seed box for sowing; literally, "seed-draught." Compare on this Psalm, Jer 31:9, &c.
125:6125:6: Երթալով երթային եւ լային, ոյք բարձեալ տանէին զսերմանիս իւրեանց։ Գալով եկեսցեն եւ ցնծասցեն, ոյք առեալ բերիցեն զորայս իւրեանց[7634]։ Տունք. զ̃։[7634] Ոմանք.Տանէին զսերմանս իւրեանց։ 6 Ովքեր շալակած տանում էին սերմերն իրենց ու լաց լինում գնալիս, յետ պիտի գան ցնծալով եւ բարձած պիտի բերեն խրձերն իրենց: 6 Ան որ լալով կ’երթայ, Ցանելու սերմը տանելով, Անշուշտ ցնծութեամբ ետ պիտի դառնայ, Իր ցորենի խուրձերը բերելով։ Երթալով երթային եւ լային ոյք բարձեալ տանէին զսերմանիս իւրեանց, գալով եկեսցեն եւ ցնծասցեն, ոյք առեալ բերիցեն զորայս իւրեանց: 125:6: Երթալով երթային եւ լային, ոյք բարձեալ տանէին զսերմանիս իւրեանց։ Գալով եկեսցեն եւ ցնծասցեն, ոյք առեալ բերիցեն զորայս իւրեանց[7634]։ Տունք. զ̃։ [7634] Ոմանք.Տանէին զսերմանս իւրեանց։ 6 Ովքեր շալակած տանում էին սերմերն իրենց ու լաց լինում գնալիս, յետ պիտի գան ցնծալով եւ բարձած պիտի բերեն խրձերն իրենց: 6 Ան որ լալով կ’երթայ, Ցանելու սերմը տանելով, Անշուշտ ցնծութեամբ ետ պիտի դառնայ, Իր ցորենի խուրձերը բերելով։ zohrab-1805▾ eastern-1994▾ western am▾	125:6125:6 С плачем несущий семена возвратится с радостью, неся снопы свои. 6. Though he goeth on his way weeping, bearing forth the seed; he shall come again with joy, bringing his sheaves . 125:6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves: 125:6 С плачем несущий семена возвратится с радостью, неся снопы свои. ru▾

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