Սաղմոս / Psalms - 64 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateCatholic Public DomainKJV 1900

< PreviousՍաղմոս - 64

Psalms - 64Next >

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 Псалом по надписанию в еврейской, греческой и латинской Библиях единогласно приписывается Давиду. В какое время и по какому поводу написан, псалом не дает определенных указаний. В своем содержании он представляет гимн Богу за Его милости к еврейскому народу, изображает Его всемогущество над всею землею, проявляемое особенно в даровании земле необыкновенного плодородия. Можно думать, что он написан уже в конце царствования Давида, когда на земле его настала полная мира жизнь и когда Господь даровал народу еврейскому сильный урожай. Тебе, Господи, принадлежит хвала за все милости, которые Ты оказываешь своему избранному народу (2-5). Услыши нас, Боже, упование всей Вселенной, всемогущий Владыка земли и морей (6-9). Ты изливаешь на землю дождь, увлажняешь ее и покрываешь богатой растительностью (10-14). Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace (ver. 1), hearing prayer (ver. 2), pardoning sin (ver. 3), satisfying the souls of the people (ver. 4), protecting and supporting them, ver. 5. II. In the kingdom of Providence, fixing the mountains (ver. 6), calming the sea (ver. 7), preserving the regular succession of day and night (ver. 8), and making the earth fruitful, ver. 9-13. These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it. Adam Clarke: Commentary on the Bible - 1831 God is praised for the fullilment of his promises, and for his mercy in forgiving sins, Psa 65:1-3. He is praised for the wonders that he works in nature, which all mankind must acknowledge, Psa 65:4-8; for the fertilizing showers which he sends upon the earth, and the abundance thereby produced both for men and cattle, Psa 65:9-13. The title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, Ethiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration of the people." The Vulgate is singular: "A Psalm of David. A hymn of Jeremiah and Ezekiel for the people of the transmigration, when they began to go out," from Babylon, understood. This title is of no authority; it neither accords with the subject of the Psalm, nor with the truth of history. Calmet has very properly remarked that Jeremiah and Ezekiel were never found together, to compose this Psalm, neither before at, nor after the captivity. It should therefore be utterly rejected. In the Complutensian edition Haggai is added to Jeremiah and Ezekiel, all with equal propriety. It is supposed to have been written after a great drought, when God had sent a plentiful rain on the land. I rather think that there was no direct drought or rain in the prophet's view, but a celebration of the praises of God for his giving rain and fruitful seasons, and filling men's mouths with food, and their hearts with gladness. There is a particular providence manifested in the quantity of rain that falls upon the earth, which can neither be too much admired nor praised. Albert Barnes: Notes on the Bible - 1834 65:0: This also purports to be a psalm of David. It is dedicated to "the chief Musician," or committed to him to be set to appropriate music for the public worship of God. See the notes at the Introduction to Psa 4:1-8. It is described as both "a psalm," and "a song." It is not easy to account for this double appellation, or to distinguish between the meaning of these words, though probably the real distinction is that the former word - psalm - refers to that to which it is applied, considered merely as a poem or composition; the latter - song - is applied with reference to its being sung in public worship. See Introduction to Psa 48:1-14. Though the psalm is ascribed to David, and though there is nothing in its general character which is inconsistent with this supposition, yet it has been maintained by DeWette and some others that the expressions in Psa 65:4 demonstrate that the psalm was composed after the temple was erected. The ground of this supposition is, that the words "courts," "house," and "holy temple," occurring in that verse, are applicable only to the temple. This, however, is not decisive, for all these words may have been used in reference to the tabernacle, or to the tent which David erected on Mount Zion Ch2 1:4, and where he was accustomed to worship. Compare the notes at Psa 65:4. If this is so, then there is nothing to forbid the supposition that the psalm was composed by David. Compare also the notes at Psa 65:1. The occasion on which it was written is not indicated in the title, and it is impossible now to determine it. It would seem from the psalm itself to have been composed after a copious and much-needed rain, perhaps after a long drought, when the earth was again refreshed by showers from heaven. The language, however, is of so general character that it may have had no particular reference to any recent event in the time of the psalmist, but may have been suggested, like Ps. 104, by a general contemplation of the power and the beneficence of God as manifested in his providential dealings. Possibly it may have been a song composed for some annual occasion, recounting the acts of God in the Rev_olving seasons of the year - the general reasons which his people had to praise him. It evidently refers to some public solemnity - some acts of praise to be rendered to God in his house Psa 65:1, Psa 65:4, and would be eminently appropriate when his people approached him in an annual thanksgiving. The contents of the psalm are as follows: I. The blessedness of praising God, or of coming before him, in his house, with the language of prayer and praise, Psa 65:1-4. (a) Praise "waits" for God; (b) he is the hearer of prayer; (c) he alone can cleanse the soul from sin; (d) it is a blessed privilege to be permitted to come before him, and to dwell in his courts. II. The things for which he is to be praised, Psa 65:5-13. (1) he is to be praised for the exhibitions of his power, or as the Almighty God; as one who answers the prayers of his people by heavy judgments; as one who shows that all may have confidence in him, on the earth and on the sea; as one who makes the mountains firm, who stills the noise of the waves, who calms the tumults of the people, who displays the tokens of his power everywhere, and makes the outgoings of the morning and evening to rejoice, Psa 65:5-8. (2) for his beneficence, especially in sending down refreshing rains upon the earth, and causing the grain to spring up, the grass to grow, and the hills to rejoice on every side, Psa 65:9-13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 65:1, David praises God for his grace; Psa 65:4, The blessedness of God's chosen by reason of benefits. Carl Friedrich Keil and Franz Delitzsch Thanksgiving Song for Victory and Blessings Bestowed In this Psalm, the placing of which immediatley after the preceding is at once explicable by reason of the ויּיראוּ so prominent in both (Ps 64:10; Ps 65:9), we come upon the same intermingling of the natural and the historical as in Ps 8:1-9; Ps 19:1-14; Ps 29:1-11. The congregation gathered around the sanctuary on Zion praises its God, by whose mercy its imperilled position in relation to other nations has been rescued, and by whose goodness it again finds itself at peace, surrounded by fields rich in promise. In addition to the blessing which it has received in the bounties of nature, it does not lose sight of the answer to prayer which it has experienced in its relation to the world of nations. His rule in human history and His rule in nature are, to the church, reflected the one in the other. In the latter, as in the former, it sees the almighty and bountiful hand of Him who answers prayer and expiates sins, and through judgment opens up a way for His love. The deliverance which it has experienced redounds to the acknowledgment of the God of its salvation among the most distant peoples; the beneficial results of Jahve's interposition in the events transpiring in the world extend temporally as well as spiritually far beyond the bounds of Israel; it is therefore apparently the relief of Israel and of the peoples in general from the oppression of some worldly power that is referred to. The spring of the third year spoken of in Is 37:30, when to Judah the overthrow of Assyria was a thing of the past, and they again had the fields ripening for the harvest before their eyes, offers the most appropriate historical basis for the twofold purport of the Psalm. The inscription, To the Precentor, a Psalm, by David, a song (cf. Ps 75:1; Ps 76:1), does not mislead us in this matter. For even we regard it as uncritical to assign to David all the Psalms bearing the inscription לדוד. The Psalm in many MSS (Complutensian, Vulgate), beside the words Εἰς τὸ τέλος ψαλμός τῷ Δαυίδ ᾠδὴ, has the addition ᾠδὴ Ἱιερεμίου καὶ Ἰεζεκιὴλ, (ἐκ) τοῦ λαοῦ τῆς παροικίας ὄτε ἔμελλον ἐκπορεύεσθαι. At the head of the following Psalm it might have some meaning - here, however, it has none. John Gill INTRODUCTION TO PSALM 65 To the chief Musician, A Psalm and Song of David. Some copies of the Septuagint and Vulgate Latin versions read "a song of Jeremiah and Ezekiel, "sung" by the people of the captivity, when they were about to come out;'' and some copies have "Haggai": but though it is possible it might be sung upon that occasion, it is certain it was not then composed, but was written by David, as the genuine title shows: as for Jeremiah; he was not carried captive to Babylon, and Ezekiel died before the return of the people from it; nor is there anything in the psalm relating to that captivity. The title of it, indeed, in the Arabic version, is concerning the captivity of the people; which it seems to have taken from some Greek copy; and Kimchi and Arama interpret it of the captivity of the people of the Jews; but then they mean their present captivity, and their deliverance from it. According to the title of it in the Syriac version, the occasion of it was the bringing up of the ark of God to Sion; and Aben Ezra is of opinion that David composed the psalm at that time; or that one of the singers composed it at the building of the temple, and which he thinks is right, and perhaps is concluded from Ps 65:1; and who also says it was composed in a year of drought; but it rather seems to have been written in a year of great plenty, as the latter part of it shows; and the whole seems to respect the fruitful, flourishing, and happy state of the church in Gospel times, for which it is a song of praise.
64:164:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. օրհնութիւն Երեմիայի Եզեկիելի՝ եւ ժողովրդեանն յորժամ ՚ի պանդխտութենէն կամէին ելանել. ԿԴ[7038]։[7038] Ոմանք.Երգ Երեմիայ Եզե՛՛... ՚ի պանդխտութենէ անտի կամէին ե՛՛։ 1 Այսուհետեւ՝ սաղմոս Դաւթի. Երեմիայի, Եզեկիէլի եւ ժողովրդի օրհնութիւնը, երբ ուզում էին վերադառնալ պանդխտութիւնից Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսն ու երգը Ի կատարած. Սաղմոս Դաւթի. օրհնութիւն Երեմիայի եւ Եզեկիելի եւ ժողովրդեանն յորժամ ի պանդխտութենէն կամէին ելանել: 64:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. օրհնութիւն Երեմիայի Եզեկիելի՝ եւ ժողովրդեանն յորժամ ՚ի պանդխտութենէն կամէին ելանել. ԿԴ[7038]։ [7038] Ոմանք.Երգ Երեմիայ Եզե՛՛... ՚ի պանդխտութենէ անտի կամէին ե՛՛։ 1 Այսուհետեւ՝ սաղմոս Դաւթի. Երեմիայի, Եզեկիէլի եւ ժողովրդի օրհնութիւնը, երբ ուզում էին վերադառնալ պանդխտութիւնից Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսն ու երգը zohrab-1805▾ eastern-1994▾ western am▾	64:064:1 Начальнику хора. Псалом Давида для пения. 64:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ᾠδή ωδη song Ιερεμιου ιερεμιας Hieremias; Ieremias καὶ και and; even Ιεζεκιηλ ιεζεκιηλ from; out of τοῦ ο the λόγου λογος word; log τῆς ο the παροικίας παροικια residency ὅτε οτε when ἔμελλον μελλω about to; impending ἐκπορεύεσθαι εκπορευομαι emerge; travel out 64:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David שְׁמַע־ šᵊmaʕ- שׁמע hear אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) קֹולִ֣י qôlˈî קֹול sound בְ vᵊ בְּ in שִׂיחִ֑י śîḥˈî שִׂיחַ concern מִ mi מִן from פַּ֥חַד ppˌaḥaḏ פַּחַד trembling אֹ֝ויֵ֗ב ˈʔôyˈēv איב be hostile תִּצֹּ֥ר tiṣṣˌōr נצר watch חַיָּֽי׃ ḥayyˈāy חַיִּים life 64:1. victori carmen David canticiTo the end, a psalm of David. The canticle of Jeremias and Ezechiel to the people of the captivity, when they began to go out. 64:1. Unto the end. A Psalm of David. Hear, O God, my prayer of supplication. Rescue my soul from the fear of the enemy. 64:1. To the chief Musician, A Psalm of David. Hear my voice, O God, in my prayer: preserve my life from fear of the enemy. ' For the Chief Musician. A Psalm. A Song of David. 64:0 ^[382] KJV Chapter [65] To the chief Musician, A Psalm [and] Song of David: 64:1 Начальнику хора. Псалом Давида для пения. 64:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ᾠδή ωδη song Ιερεμιου ιερεμιας Hieremias; Ieremias καὶ και and; even Ιεζεκιηλ ιεζεκιηλ from; out of τοῦ ο the λόγου λογος word; log τῆς ο the παροικίας παροικια residency ὅτε οτε when ἔμελλον μελλω about to; impending ἐκπορεύεσθαι εκπορευομαι emerge; travel out 64:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David שְׁמַע־ šᵊmaʕ- שׁמע hear אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) קֹולִ֣י qôlˈî קֹול sound בְ vᵊ בְּ in שִׂיחִ֑י śîḥˈî שִׂיחַ concern מִ mi מִן from פַּ֥חַד ppˌaḥaḏ פַּחַד trembling אֹ֝ויֵ֗ב ˈʔôyˈēv איב be hostile תִּצֹּ֥ר tiṣṣˌōr נצר watch חַיָּֽי׃ ḥayyˈāy חַיִּים life 64:1. victori carmen David cantici To the end, a psalm of David. The canticle of Jeremias and Ezechiel to the people of the captivity, when they began to go out. 64:1. Unto the end. A Psalm of David. Hear, O God, my prayer of supplication. Rescue my soul from the fear of the enemy. 64:1. To the chief Musician, A Psalm of David. Hear my voice, O God, in my prayer: preserve my life from fear of the enemy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 65:1: Praise waiteth for thee - Praise is silent or dumb for thee. Thou alone art worthy of praise; all other perfections are lost in thine; and he who considers thee aright can have no other subject of adoration. Unto thee shall the vow be performed - All offerings and sacrifices should be made to thee. All human spirits are under obligation to live to and serve thee. All Jews and Christians, by circumcision and baptism, belong to thee; and they are all bound to pay the vow of their respective covenants to thee alone; and the spirit of this vow is, to love thee with all their powers and to serve thee with a perfect heart and willing mind, all the days of their life. Albert Barnes: Notes on the Bible - 1834 65:1: Praise waiteth for thee, O God, in Sion - That is, all the arrangements are made; the people are assembled; their hearts are prepared to praise thee. The fact that Zion is mentioned here as the seat of praise would seem to imply that this psalm was composed before the building of the temple, contrary to the opinion of DeWette and others, as noticed in the Introduction to the psalm, for after the building of the temple the seat of worship was transferred from Mount Zion, where David had placed the ark and prepared a tent for it Ch1 15:1; Ch1 16:1; Ch2 1:4, to Mount Moriah. It is true that the general name Zion was given familiarly to Jerusalem as a city, but it is also true that the particular place for the worship of God in the time of David was Mount Zion strictly so called. See the notes at Psa 2:6. The margin in this place is, "Praise is silent." The Hebrew is, "To thee is silence-praise," - a kind of compound phrase, not meaning "silent praise," but referring to a condition where everything is ready; where the preparations have been entirely made; where the noise usually attendant on preparation has ceased, and all is in readiness as if waiting for that for which the arrangements had been carried forward. The noise of building - of preparation - was now hushed, and all was calm. The language here would also denote the state of feeling in an individual or an assembly, when the heart was prepared for praise; when it was filled with a deep sense of the majesty and goodness of God; when all feelings of anxiety were calmed down, or were in a state of rest; when the soul was ready to burst forth in expressions of thanksgiving, and nothing would meet its needs but praise. And unto thee shall the vow be performed - See Psa 22:25, note; Psa 50:14, note; Psa 56:12, note. The reference here is to the vows or promises which the people had made in view of the manifested judgments of God and the proofs of his goodness. Those vows they were now ready to carry out in expressions of praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:1: Praise: Psa 21:13, Psa 115:1, Psa 115:2 waiteth: Heb. is silent, Psa 62:1 in Sion: Psa 76:2, Psa 78:68, Psa 78:69; Ch1 11:7, Ch1 15:29, Ch1 16:41, Ch1 16:42, Ch1 25:1-31; Rev 14:1-3 unto: Psa 56:12, Psa 76:11, Psa 116:17 Carl Friedrich Keil and Franz Delitzsch 65:1 The praise of God on account of the mercy with which He rules out of Zion. The lxx renders σοὶ πρέπει ὕμνος, but דּומיּה, tibi par est, h. e. convenit laus (Ewald), is not a usage of the language (cf. Ps 33:1; Jer 10:7). דּמיּה signifies, according to Ps 22:3, silence, and as an ethical notion, resignation, Ps 62:2. According to the position of the words it looks like the subject, and תּהלּה like the predicate. The accents at least (Illuj, Shalsheleth) assume the relationship of the one word to the other to be that of predicate and subject; consequently it is not: To Thee belongeth resignation, praise (Hengstenberg), but: To Thee is resignation praise, i.e., resignation is (given or presented) to Thee as praise. Hitzig obtains the same meaning by an alteration of the text: לך דמיה תהלּל; but opposed to this is the fact that הלּל ל is not found anywhere in the Psalter, but only in the writings of the chronicler. And since it is clear that the words לך תהלה belong together (Ps 40:4), the poet had no need to fear any ambiguity when he inserted dmyh between them as that which is given to God as praise in Zion. What is intended is that submission or resignation to God which gives up its cause to God and allows Him to act on its behalf, renouncing all impatient meddling and interference (Ex 14:14). The second member of the sentence affirms that this praise of pious resignation does not remain unanswered. Just as God in Zion is praised by prayer which resigns our own will silently to His, so also to Him are vows paid when He fulfils such prayer. That the answers to prayer are evidently thought of in connection with this, we see from Ps 65:3, where God is addressed as the "Hearer or Answerer of prayer." To Him as being the Hearer and Answerer of prayer all flesh comes, and in fact, as עדיך implies (cf. Is 45:24), without finding help anywhere else, it clear a way for itself until it gets to Him; i.e., men, absolutely dependent, impotent in themselves and helpless, both collectively and individually (those only excepted who are determined to perish or despair), flee to Him as their final refuge and help. Before all else it is the prayer for the forgiveness of sin which He graciously answers. The perfect in Ps 65:4 is followed by the future in Ps 65:4. The former, in accordance with the sense, forms a hypothetical protasis: granted that the instances of faults have been too powerful for me, i.e., (cf. Gen 4:13) an intolerable burden to me, our transgressions are expiated by Thee (who alone canst and also art willing to do it). דּברי is not less significant than in Ps 35:20; Ps 105:27; Ps 145:5, cf. 1Kings 10:2; 2Kings 11:18.: it separates the general fact into its separate instances and circumstances. How blessed therefore is the lot of that man whom (supply אשׁר) God chooses and brings near, i.e., removes into His vicinity, that he may inhabit His courts (future with the force of a clause expressing a purpose, as e.g., in Job 30:28, which see), i.e., that there, where He sits enthroned and reveals Himself, he may have his true home and be as if at home (vid., Ps 15:1)! The congregation gathered around Zion is esteemed worthy of this distinction among the nations of the earth; it therefore encourages itself in the blessed consciousness of this its privilege flowing from free grace (בחר), to enjoy in full draughts (שּבע with בּ as in Ps 103:5) the abundant goodness or blessing (טוּב) of God's house, of the holy (ἅγιον) of His temple, i.e., of His holy temple (קדשׁ as in Ps 46:5, cf. Is 57:15). For for all that God's grace offers us we can give Him no better thanks than to hunger and thirst after it, and satisfy our poor soul therewith. Geneva 1599 65:1 "To the chief Musician, A Psalm [and] Song of David." (a) Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. (a) You daily give new opportunities to your Church to praise you. John Gill 65:1 Praise waiteth for thee, O God, in Sion,.... Who dwells in Sion, as Jarchi interprets it; and so the Targum; whose Shechinah, or glorious Majesty, is in Sion; see Ps 76:2; or else Sion, which designs no other than the church of God, and which is so called under the Gospel dispensation, Heb 12:22; is the place where "praise" waits for God, that being the city of our solemnities, as well as the city of the great King; and not only a house of prayer, but of praise, where the sacrifices, both of prayer and praise, are offered to God through Christ with acceptance: and praise may be said to "wait" for him here, because it is "due" to him here, as some render it, on account of many blessings and privileges of grace here enjoyed, through the word and ordinances; and because the people of God wait upon him here with their tribute of praise, which is comely in them to bring, and is "agreeable" and acceptable to him; and because it "remains", abides, and continues here; or, in other words, the saints are continually praising the Lord here, giving thanks to him always for all things, Ps 84:4; some render the words "praise is silent for thee" (e); because there is no end of it, as Jarchi observes; or, because of the greatness of the works of the Lord, praise cannot reach him, as Ben Melech expresses it. The greatest shouts, and loudest acclamations of praise, are but silence in comparison of what ought, if it could be expressed, on account of the nature, perfections, and works of God. The Targum is, "before thee praise is reputed as silence.'' In the king of Spain's Bible it is, "the praise of angels is reputed before thee as silence;'' perhaps it may be best rendered, "to thee belong", or "are due, silence and praise" (f): there ought to be first a silent and quiet waiting upon God for mercies wanted, and which he has promised to give; and, when they are bestowed, praise should be rendered unto him. Gussetius (g) gives the sense of the words, and renders them, "praise, which is thine image, which bears a likeness to thee shall be paid in Sion;'' and unto thee shall the vow be performed: that is, of praise and thankfulness for deliverance and salvation, made in a time of trouble and distress; see Ps 66:13. (e) "tibi silet laus", Pagninus, Vatablus. (f) "Tibi silentium est et laus", Piscator, Gejerus. (g) Ebr. Comment. p. 193. Robert Jamieson, A. R. Fausset and David Brown 65:1 This is a song of praise for God's spiritual blessings to His people and His kind providence over all the earth. (Ps 65:1-13) Praise waiteth for thee--literally, "To Thee silence praise," or (compare Ps 62:1), To Thee silence is praise--that is, Praise is waiting as a servant; it is due to Thee. So the last clause expresses the duty of paying vows. These two parts of acceptable worship, mentioned in Ps 50:14, are rendered in Zion, where God chiefly displays His mercy and receives homage.
64:264:2: Քեզ վայելէ օրհնութիւն Աստուած ՚ի Սիովն, եւ քեզ տացին աղօթք յԵրուսաղէմ[7039]։ [7039] Ոմանք.Եւ քեզ տարցին աղօթք յԵրուսաղէմ։ 2 Աստուա՛ծ, քեզ վայել է օրհնութիւն Սիոնում, եւ քեզ աղօթք պիտի մատուցուի Երուսաղէմում: 65 Քեզի կը վայլէ օրհնութիւնը, ո՛վ Աստուած, Սիօնի մէջ։Ու քեզի ըրած ուխտերը պիտի կատարենք։ Քեզ վայելէ օրհնութիւն, Աստուած, ի Սիոն, եւ քեզ տացին աղօթք ^[376]յԵրուսաղէմ: 64:2: Քեզ վայելէ օրհնութիւն Աստուած ՚ի Սիովն, եւ քեզ տացին աղօթք յԵրուսաղէմ[7039]։ [7039] Ոմանք.Եւ քեզ տարցին աղօթք յԵրուսաղէմ։ 2 Աստուա՛ծ, քեզ վայել է օրհնութիւն Սիոնում, եւ քեզ աղօթք պիտի մատուցուի Երուսաղէմում: 65 Քեզի կը վայլէ օրհնութիւնը, ո՛վ Աստուած, Սիօնի մէջ։Ու քեզի ըրած ուխտերը պիտի կատարենք։ zohrab-1805▾ eastern-1994▾ western am▾	64:164:2 Тебе, Боже, принадлежит хвала на Сионе, и Тебе воздастся обет [в Иерусалиме]. 64:2 σοὶ σοι you πρέπει πρεπω proper ὕμνος υμνος hymn ὁ ο the θεός θεος God ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even σοὶ σοι you ἀποδοθήσεται αποδιδωμι render; surrender εὐχὴ ευχη wish; vow ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 64:2 תַּ֭סְתִּירֵנִי ˈtastîrēnî סתר hide מִ mi מִן from סֹּ֣וד ssˈôḏ סֹוד confidential talk מְרֵעִ֑ים mᵊrēʕˈîm רעע be evil מֵ֝ ˈmē מִן from רִגְשַׁ֗ת riḡšˈaṯ רִגְשָׁה turmoil פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 64:2. tibi silens laus Deus in Sion et tibi reddetur votumA hymn, O God, becometh thee in Sion: and a vow shall be paid to thee in Jerusalem. 64:2. You have protected me from the assembly of the malignant, from a multitude of workers of iniquity. 64:2. Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: 1. Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. 64:1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed: 64:2 Тебе, Боже, принадлежит хвала на Сионе, и Тебе воздастся обет [в Иерусалиме]. 64:2 σοὶ σοι you πρέπει πρεπω proper ὕμνος υμνος hymn ὁ ο the θεός θεος God ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even σοὶ σοι you ἀποδοθήσεται αποδιδωμι render; surrender εὐχὴ ευχη wish; vow ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 64:2 תַּ֭סְתִּירֵנִי ˈtastîrēnî סתר hide מִ mi מִן from סֹּ֣וד ssˈôḏ סֹוד confidential talk מְרֵעִ֑ים mᵊrēʕˈîm רעע be evil מֵ֝ ˈmē מִן from רִגְשַׁ֗ת riḡšˈaṯ רִגְשָׁה turmoil פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 64:2. tibi silens laus Deus in Sion et tibi reddetur votum A hymn, O God, becometh thee in Sion: and a vow shall be paid to thee in Jerusalem. 64:2. You have protected me from the assembly of the malignant, from a multitude of workers of iniquity. 64:2. Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Тебе, Боже, принадлежит хвала на Сионе". На Сионе, как месте непосредственного и постоянного присутствования Бога, воздаются Господу хвалебные песни. Вступление, указывающее на общее благодарно-хвалебное содержание псалма. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Praises of Zion; Motives for Devout. 1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. 2 O thou that hearest prayer, unto thee shall all flesh come. 3 Iniquities prevail against me: as for our transgressions, thou shalt purge them away. 4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. 5 By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe, I. How he gives glory to God, v. 1. 1. By humble thankfulness: Praise waiteth for thee, O God! in Zion, waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. "Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy." When we stand ready in every thing to give thanks, then praise waits for God. "Praise waits thy acceptance" the Levites by night stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Ps. cxxxiv. 1, 2), and thus their praise waited for him. Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to speak forth all God's praise surely he shall be swallowed up, Job xxxvii. 20. Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Rev. xiv. 1, 3. In Zion was God's dwelling-place, Ps. lxxvi. 2. Happy are those who dwell with him there, for they will be still praising him. 2. By sincere faithfulness: Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay. II. What he gives him glory for. 1. For hearing prayer (v. 2): Praise waits for thee; and why is it so ready? (1.) "Because thou art ready to grant our petitions. O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Eph. iii. 20), and thou wilt answer every prayer of faith, either in kind or kindness." It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title. (2.) Because, for that reason, we are ready to run to him when we are in our straits. "Therefore, because thou art a God hearing prayer, unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome," Rom. x. 12, 13. To him let us come, and come boldly, because he is a God that hears prayer. 2. For pardoning sin. In this who is a God like unto him? Micah vii. 18. By this he proclaims his name (Exod. xxxiv. 7), and therefore, upon this account, praise waits for him, v. 3. "Our sins reach to the heavens, iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet, as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing, purge them away, so that we shall not come into condemnation for them." Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins. 3. For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (v. 3) and then we are welcome to compass God's altars, v. 4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion. (1.) They are blessed. Not only blessed is the nation (Ps. xxxiii. 12), but blessed is the man, the particular person, how mean soever, whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here, [1.] What it is to come into communion with God, in order to this blessedness. First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value. Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place. [2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: "Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;" and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, John vi. 44. (2.) They shall be satisfied. Here the psalmist changes the person, not, He shall be satisfied (the man whom thou choosest), but, We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them: We shall be satisfied with the goodness of thy house, even of thy holy temple. Note, [1.] God's holy temple is his house; there he dwells, where his ordinances are administered. [2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price. [3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more. 4. For the glorious operations of his power on their behalf (v. 5): By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isa. xlv. 15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By wonderful things (so some read it), things which are very surprising, and which we looked not for, Isa. lxiv. 3. Or, "By things which strike an awe upon us thou wilt answer us." The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is terrible in his holy places. 5. For the care he takes of all his people, however distressed, and whithersoever dispersed. He is the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Ps. cvii. 27, 28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea. Adam Clarke: Commentary on the Bible - 1831 65:2: Unto thee shall all flesh come - All human beings should pray to God; and from him alone the sufficient portion of human spirits is to be derived. It is supposed to be a prediction of the calling of the Gentiles to the faith of the Gospel of Christ. A minister, immensely corpulent, began his address to God in the pulpit with these words: "O thou that hearest prayer, unto thee shall all flesh come!" and most unluckily laid a strong emphasis on All Flesh. The coincidence was ominous; and I need not say, the people were not edified, for the effect was ludicrous. I mention this fact, which fell under my own notice, to warn those who minister in righteousness to avoid expressions which may be capable, from a similar circumstance, of a ludicrous application. I have known many good men who, to their no small grief, have been encumbered with a preternatural load of muscles; an evil to be deprecated and deplored. Albert Barnes: Notes on the Bible - 1834 65:2: O thou that hearest prayer - Who hast Rev_ealed thyself as a God hearing prayer - one of the leading characteristics of whose nature it is that thou dost hear prayer. Literally, "Hearer of prayer, to thee shall all flesh come." Nothing as applied even to God is more sublime and beautiful than the appellative "Hearer of prayer." Nothing in his attributes is of more interest and importance to man. Nothing more indicates his condescension and goodness; nothing so much encourages us in the endeavor to overcome our sins, to do good, to save our souls, and to save the souls of others. Dark and dismal would this world be, if God did not hear prayer; gloomy, inexpressibly gloomy, would be the prospects of man, if he had not the assurance that God is a prayer-hearing God - if he might not come to God at all times with the assurance that it is his very nature to hear prayer, and that his ear is ever open to the cries of the guilty, the suffering, the sad, the troubled, the dying. Unto thee shall all flesh come - That is, all people - for the word is here used evidently to denote mankind. The idea is, that there is no other resource for man, no other help, no other refuge, but the God that hears prayer. No other being can meet his actual needs; and those needs are to be met only in connection with prayer. All people are permitted to come thus to God; all have need of his favor; all must perish unless, in answer to prayer, he interposes and saves the soul. It is also true that the period will arrive on earth when all flesh - all people - will come to God and worship him; when, instead of the scattered few who now approach him, all nations, all the dwellers on continents and islands, will worship him; will look to him in trouble; will acknowledge him as God; will supplicate his favor. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:2: thou: Psa 66:19, Psa 102:17, Psa 145:18, Psa 145:19; Kg1 18:29, Kg1 18:37; Ch2 33:13; Isa 65:24; Jer 29:12, Jer 29:13; Dan 9:17-19; Luk 11:9, Luk 11:10; Act 10:31; Jo1 5:14, Jo1 5:15 unto thee: Psa 22:27, Psa 66:4, Psa 86:9; Isa 49:6, Isa 66:23; Joh 12:32; Rev 11:15 Geneva 1599 65:2 O thou that hearest prayer, unto thee shall all (b) flesh come. (b) Not only the Jews but also the Gentiles in the kingdom of Christ. John Gill 65:2 O thou that hearest prayer,.... So as to answer it sooner or later, in one way or another, and always in the fittest time, and in the best way; so as to fulfil the requests and supply the wants of men, so far as may be for their good, and God's glory; which is a proof of the omnipresence, omniscience, and all sufficiency of God; who can hear the prayers of his people in all places at the same time, and knows all their persons and wants, and what is most proper for them, and can and does supply all their needs, and causes all grace to abound towards them; and it also shows his wondrous grace and condescension, to listen to the cries and regard the prayers of the poor and destitute; unto thee shall all flesh come; being encouraged by the above character of him. All sorts of persons may come to him; men of all nations, of every rank and degree, condition and circumstance; there is no bar unto nor bounds about the throne of grace; the way to it lies open through the Mediator; and all sensible sinners shall and do come thither, though they are but "flesh", frail and mortal, corrupt and sinful creatures, and know themselves to be so; and they that come aright come through Christ, the new and living way, in his name, and in the faith of him, and of being heard for his sake, and under the gracious influences of the spirit of grace and supplication: it may be considered as a prophecy of the calling of the Gentiles, and of their calling upon God through Christ, and of their coming to God in his house, which was to be, and is, an house of prayer to all people, Is 56:7. Robert Jamieson, A. R. Fausset and David Brown 65:2 All are encouraged to pray by God's readiness to hear.
64:364:3: Լո՛ւր աղօթից իմոց, զի առ քեզ ամենայն մարմին եկեսցէ։ 3 Լսի՛ր աղօթքս, քանզի քեզ մօտ է գալու ամէն մարմին: 2 Ո՛վ աղօթքի լսող, Քեզի պիտի գայ ամէն մարմին։ Լուր աղօթից իմոց, զի առ քեզ ամենայն մարմին եկեսցէ: 64:3: Լո՛ւր աղօթից իմոց, զի առ քեզ ամենայն մարմին եկեսցէ։ 3 Լսի՛ր աղօթքս, քանզի քեզ մօտ է գալու ամէն մարմին: 2 Ո՛վ աղօթքի լսող, Քեզի պիտի գայ ամէն մարմին։ zohrab-1805▾ eastern-1994▾ western am▾	64:264:3 Ты слышишь молитву; к Тебе прибегает всякая плоть. 64:3 εἰσάκουσον εισακουω heed; listen to προσευχῆς προσευχη prayer μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you πᾶσα πας all; every σὰρξ σαρξ flesh ἥξει ηκω here 64:3 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שָׁנְנ֣וּ šānᵊnˈû שׁנן sharpen כַ ḵa כְּ as † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue דָּרְכ֥וּ dārᵊḵˌû דרך tread חִ֝צָּ֗ם ˈḥiṣṣˈām חֵץ arrow דָּבָ֥ר dāvˌār דָּבָר word מָֽר׃ mˈār מַר bitter 64:3. exaudi orationem donec ad te omnis caro veniatO hear my prayer: all flesh shall come to thee. 64:3. For they have sharpened their tongues like a sword; they have formed their bow into a bitter thing, 64:3. Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] bitter words: 2. O thou that hearest prayer, unto thee shall all flesh come. 64:2 O thou that hearest prayer, unto thee shall all flesh come: 64:3 Ты слышишь молитву; к Тебе прибегает всякая плоть. 64:3 εἰσάκουσον εισακουω heed; listen to προσευχῆς προσευχη prayer μου μου of me; mine πρὸς προς to; toward σὲ σε.1 you πᾶσα πας all; every σὰρξ σαρξ flesh ἥξει ηκω here 64:3 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שָׁנְנ֣וּ šānᵊnˈû שׁנן sharpen כַ ḵa כְּ as † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue דָּרְכ֥וּ dārᵊḵˌû דרך tread חִ֝צָּ֗ם ˈḥiṣṣˈām חֵץ arrow דָּבָ֥ר dāvˌār דָּבָר word מָֽר׃ mˈār מַר bitter 64:3. exaudi orationem donec ad te omnis caro veniat O hear my prayer: all flesh shall come to thee. 64:3. For they have sharpened their tongues like a sword; they have formed their bow into a bitter thing, 64:3. Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] bitter words: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 65:3: Iniquities prevail against me - This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni; "iniguitous words have prevailed against me," or, "The words of iniquity are strong against me." All kinds of calumnies, lies, and slanders have been propagated, to shake my confidence, and ruin my credit. Our transgressions, thou shalt purge them away - Whatsoever offenses we have committed against thee, thou wilt pardon; תכפרם tecapperem, thou wilt make atonement for them, when with hearty repentance and true faith we turn unto thee. This verse has been abused to favor Antinomian licentiousness. The true and correct translation of the former clause will prevent this. The old Scottish Version of this verse, in their singing Psalms, is most execrable: - "Iniquities, I must confess, Prevail against me do: And as for our trans-gres-sions Them purge away wilt thou." O David, if thou art capable of hearing such abominable doggerel substituted for the nervous words thou didst compose by the inspiration of the Holy Ghost, what must thou feel, if chagrin can affect the inhabitants of heaven! Albert Barnes: Notes on the Bible - 1834 65:3: Iniquities pRev_ail against me - Margin, as in Hebrew, Words, or matters of iniquities. The literal meaning is words; and the idea may be that words spoken in iniquity, or slanderous words spoken by others, pRev_ailed against him. The phrase, however, is susceptible of the interpretation which refers it to iniquity itself; meaning the matter of iniquity - the thing - iniquity itself - as if that overcame him, or got the mastery of him. The psalmist here, in his own name, seems to represent the people who thus approached God, for the psalm refers to the worship of an assembly or a congregation. The idea is, that when they thus came before God; when they had prepared all things for his praise Psa 65:1; when they approached him in an attitude of prayer, they were so bowed down under a load of transgression - a weight of sin - as to hinder their easy access to his throne. They were so conscious of unworthiness; their sin had such an effect on their minds; it rendered them so dull, cold, and stupid, that they could not find access to the throne of God. How often do the people of God find this to be the case! As for our transgressions, thou shalt purge them away - That is, In reference to these very transgressions or iniquities that now press us down, thou wilt remove them. The language expresses the rising confidence and hope of the worshippers that God would not allow those transgressions so to pRev_ail as to pRev_ent their worshipping God acceptably. Heavy as was the burden of sin, and much as the consciousness of guilt tended to impede their worship, yet they felt assured that God would so remove their transgressions that they might have access to his mercy-seat. The word rendered "purge away" - כפר kâ phar - is the word which is commonly rendered "to atone for," or which is used to represent the idea of atonement. See the notes at Isa 43:3. The word has here the sense of cleansing or purifying, but it always carries with it, in the Scriptures, a reference to that through which the heart is cleansed - the atonement, or the expiatory offering made for sin. The language here expresses the feeling which all may have, and should have, and which very many do have, when they approach God, that, although they are deeply conscious of sin, God will so graciously remove the guilt of sin, and lift off the burden, cleansing the soul by his grace, as to make it not improper that we should approach him, and that he will enable us to do it with peace, and joy, and hope. Compare the notes at Psa 51:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:3: Iniquities: Heb. Words, or Matters, of Iniquities pRev_ail: Psa 38:4, Psa 40:12; Sa2 12:7-13; Mic 7:8, Mic 7:9; Rom 7:23-25; Gal 5:17 transgressions: Psa 51:2, Psa 51:3, Psa 51:7, Psa 79:9; Isa 1:18, Isa 1:19, Isa 6:7; Zac 13:1; Joh 1:29; Heb 9:14; Jo1 1:7-9; Rev 1:5 Geneva 1599 65:3 Iniquities (c) prevail against me: [as for] our transgressions, thou shalt purge them away. (c) He imputes it to his sins and to the sins of the people that God who was accustomed to afflict them withdraws his help from them. John Gill 65:3 Iniquities prevail against me,.... Or, "are mightier than I" (h); this may be understood either of the iniquities of others, his enemies; their "words of iniquities" (i) or iniquitous words, as in the Hebrew text; their calumnies, reproaches, false charges, and accusations, which prevailed against David in Saul's court; or rather his own iniquities, inward lusts, indwelling sins, as well as open transgressions, which he considers as his enemies, as numerous and powerful, too mighty for him, which warred against him, and sometimes got the better of him, and threatened him with utter ruin and destruction; but amidst all this he spies atonement and pardon through the blood and sacrifice of Christ, as follows; as for our transgressions, thou shall purge them away; not only his own, but others, which Christ has done by the sacrifice of himself; and when his blood is applied to the conscience of a sensible sinner, it purges it from all his sins, Heb 1:3; it may be rendered, "thou shall expiate them", or "make atonement for them" (k); which Christ, our propitiation, has done: this was the work appointed him, which he undertook, came into the world to do, and has performed, Dan 9:24, Heb 2:17; or "thou shalt cover them"; with the blood and righteousness of Christ; or forgive them for the sake of them, Ps 32:1. (h) "prae me", Muis, Michaelis. (i) "verba iniquitatum", Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth. (k) "propitiaberis", V. L. Pagninus, Montanus; "expiabis", Vatablus, Gejerus, Michaelis. Robert Jamieson, A. R. Fausset and David Brown 65:3 God's mercy alone delivers us from the burden of iniquities, by purging or expiating by an atonement the transgressions with which we are charged, and which are denoted by-- Iniquities--or, literally, "Words of iniquities."
64:464:4: Բանք անօրինաց զօրացան ՚ի վերայ մեր, զամպարշտութիւնս մեր դո՛ւ քաւեսցես[7040]։ [7040] Ոմանք.Եւ զամպարշ՛՛։ 4 Անօրէնների խօսքերը ծանրացան մեզ վրայ, դո՛ւ պիտի քաւութիւն տաս մեր ամբարշտութիւններին: 3 Անօրէնութիւնները* իմ վրաս ճնշեցին։Մեր մեղքերը դուն պիտի քաւես։ Բանք անօրինաց զօրացան ի վերայ մեր, զամպարշտութիւնս մեր դու քաւեսցես: 64:4: Բանք անօրինաց զօրացան ՚ի վերայ մեր, զամպարշտութիւնս մեր դո՛ւ քաւեսցես[7040]։ [7040] Ոմանք.Եւ զամպարշ՛՛։ 4 Անօրէնների խօսքերը ծանրացան մեզ վրայ, դո՛ւ պիտի քաւութիւն տաս մեր ամբարշտութիւններին: 3 Անօրէնութիւնները* իմ վրաս ճնշեցին։Մեր մեղքերը դուն պիտի քաւես։ zohrab-1805▾ eastern-1994▾ western am▾	64:364:4 Дела беззаконий превозмогают меня; Ты очистишь преступления наши. 64:4 λόγοι λογος word; log ἀνομιῶν ανομια lawlessness ὑπερεδυνάμωσαν υπερδυναμοω us καὶ και and; even τὰς ο the ἀσεβείας ασεβεια irreverence ἡμῶν ημων our σὺ συ you ἱλάσῃ ιλασκομαι appease 64:4 לִ li לְ to ירֹ֣ות yrˈôṯ ירה cast בַּ ba בְּ in † הַ the מִּסְתָּרִ֣ים mmistārˈîm מִסְתָּר hiding-place תָּ֑ם tˈām תָּם complete פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly יֹ֝רֻ֗הוּ ˈyōrˈuhû ירה cast וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִירָֽאוּ׃ yîrˈāʔû ירא fear 64:4. verba iniquitatum praevaluerunt adversum me sceleribus nostris tu propitiaberisThe words of the wicked have prevailed over us: and thou wilt pardon our transgressions. 64:4. so that they may shoot arrows from hiding at the immaculate. 64:4. That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 3. Iniquities prevail against me: as for our transgressions, thou shalt purge them away. 64:3 Iniquities prevail against me: [as for] our transgressions, thou shalt purge them away: 64:4 Дела беззаконий превозмогают меня; Ты очистишь преступления наши. 64:4 λόγοι λογος word; log ἀνομιῶν ανομια lawlessness ὑπερεδυνάμωσαν υπερδυναμοω us καὶ και and; even τὰς ο the ἀσεβείας ασεβεια irreverence ἡμῶν ημων our σὺ συ you ἱλάσῃ ιλασκομαι appease 64:4 לִ li לְ to ירֹ֣ות yrˈôṯ ירה cast בַּ ba בְּ in † הַ the מִּסְתָּרִ֣ים mmistārˈîm מִסְתָּר hiding-place תָּ֑ם tˈām תָּם complete פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly יֹ֝רֻ֗הוּ ˈyōrˈuhû ירה cast וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִירָֽאוּ׃ yîrˈāʔû ירא fear 64:4. verba iniquitatum praevaluerunt adversum me sceleribus nostris tu propitiaberis The words of the wicked have prevailed over us: and thou wilt pardon our transgressions. 64:4. so that they may shoot arrows from hiding at the immaculate. 64:4. That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Давид молится не за какой-либо свой грех пред Богом, но является выразителем покаянного настроения всего народа, почему далее сливает свою личность с последним, когда говорит: "Ты очистишь преступления наши". Adam Clarke: Commentary on the Bible - 1831 65:4: Blessed is the man whom thou choosest - This is spoken in reference to the priests who were chosen of God to minister at the tabernacle; and who were permitted to approach, draw nigh, to the Divine Majesty by the various offerings and sacrifices which they presented. We shall be satisfied with the goodness of thy house - Though we are not priests, and have not the great felicity to minister before thee in holy things; yet we can worship at thy temple, feel the outpouring of thy Spirit, and be made happy with the blessings which thou dispensest there to thy true worshippers. Albert Barnes: Notes on the Bible - 1834 65:4: Blessed is the man whom thou choosest - That is, Happy is the man; or, "Oh, the happiness of the man whom thou dost thus permit to approach thee." The construction here in the Hebrew is the same as in Psa 1:1. See the notes at that passage. The word choosest refers to the fact that true piety regards all such blessings as the result of the divine favor; the fruit of his electing grace and love. Compare the notes at Eph 1:3-4; notes at Pe1 1:2-3. We approach God with confidence, with the spirit of true worshippers, with the spirit of his children, only as he inclines us to him, and calls us to partake of his favor. Compare Joh 6:44. And causest to approach unto thee - That is, that he may worship thee. The idea is here recognized in the word "causest," that it is only by a divine influence that people are led to worship God. The cause - the efficient reason - why any man worships his Maker at all, is to be found in God himself. This idea is fairly implied in the form of the word as it is used in the Hebrew. That he may dwell in thy courts - That is, either temporarily for the purpose of worship; or permanently, that he may serve thee in the sanctuary. See Psa 23:6, note; Psa 27:4, note. Compare Psa 15:1. The word "courts" refers properly to the area around the tabernacle or the temple, and not to the tabernacle or temple itself. The worship of the people was offered in those courts, and not in the tabernacle or temple. See the notes at Mat 21:12. We shall be satisfied with the goodness of thy house - Our souls will find thus what they need; what they long for. See the notes at Psa 36:8. It is the nature of religion to satisfy the mind; that is, the soul finds in religion what meets its needs, for religion leaves no necessity of its nature unsupplied. It may be added that nothing else will do this but religion. The word "house" here denotes a place where God dwells, and it might be applied to the temple, as it often is in the Scriptures (compare Isa 2:3; Isa 56:7; Mat 21:13; Mar 11:17; Luke 19:443; Joh 2:16; et al.); or to the tabernacle, before the temple was reared. Psa 42:4; Mat 12:4; Jdg 18:31; Jdg 20:18, Jdg 20:26, Jdg 20:31. The reference here is to the tabernacle or tent which David reared on Mount Zion, and where the worship of God was celebrated before the temple was built. "Even of thy holy temple." The word "temple" is most commonly applied in the Scriptures to the structure which Solomon built for the worship of God; and it is on the ground that the Word is usually so applied, that DeWette and others have argued that this psalm could not have been written by David, but that it was composed after the temple was reared. But the word rendered "temple" - היכל hê ykâ l - is a word of so general a character that it may be applied to any house erected for the worship of God. It is not unfrequently applied to the tabernacle. See the notes at Psa 5:7. This psalm, therefore, may have been composed while the tabernacle was standing, and before the temple was built, and hence, may have been composed by David, as the title intimates. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:4: Blessed: Psa 33:12, Psa 84:4 choosest: Psa 4:3, Psa 78:70, Psa 78:71, Psa 106:4, Psa 106:5, Psa 135:4; Eph 1:4; Th2 2:13 causest: Psa 15:1, Psa 23:6, Psa 24:7; Rev 3:12 we shall be: Psa 17:15, Psa 36:8, Psa 63:5; Jer 31:12-14, Jer 31:25; Rev 7:16, Rev 7:17, Rev 21:3, Rev 21:4 John Gill 65:4 Blessed is the man whom thou choosest,.... In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of God's elect, and shall never perish: they are effectually called by the grace of God, and are justified by the righteousness of Christ, and shall be glorified; or in time, for there is a choice in time, as the fruit, effect, and evidence of the eternal choice, and is no other than effectual calling; see Jn 15:19, 1Cor 1:26; and happy are those who are both chosen and called; both election and the effectual calling are to grace and glory, and spring from the good will and pleasure of God; and the Targum in the king of Spain's Bible is, "blessed is the man in whom thou art well pleased;'' and causest to approach unto thee; the same Targum supplies, "unto the fear of thee;'' or unto thy fear and worship. The persons whom God has chosen for himself are, in their state of nature, at a distance from him by reason of sin; and through the blood and sacrifice of Christ, by which atonement is made, they are brought nigh to him; and in the faith of Christ the Mediator, their hearts are engaged to approach unto God, and come with boldness to his throne, and ask grace and mercy of him; and through the grace of Christ they have nearness to him, and communion with him, Eph 2:18; that he may dwell in thy courts; or "he shall dwell" (l); the man that is chosen of God, and brought nigh by Christ; he shall not only come into the house of God, and tread in his courts, but he shall dwell there, ever abide, and never go out; we shall be satisfied with the goodness of thy house; even all that are like this man, chosen by the grace of God, redeemed by the blood of Christ, brought into the house of God, and have a place and a name there, better than that of sons and daughters of men: by "the house" of God we are to understand the church of God; and by "the goodness" of it the provisions of grace in it, the word and ordinances, and the blessings of grace held forth in them, and especially Christ the bread of life, whose flesh is meat indeed, and whose blood is drink indeed; of which true believers may eat, and do to full satisfaction; and blessed are they that have such food, and appetites for it, and are filled with it. The Targum paraphrases it, "the righteous shall say, we shall be satisfied with the goodness of shy house.'' Tit follows, even of thy holy temple: which means the same as the house of God; namely, the church; see Eph 2:21. Some, as Aben Ezra observes, interpret it, "thou Holy One in thy temple"; as if it was an address to God, and a description of him as in his temple. (l) "habitabit", Pagninus, Montanus, Tigurine version, Musculus. John Wesley 65:4 Approach - To draw near to God in his house and ordinance, by prayer and praise, and other acts of communion with him. Satisfied - With the blessings there conferred upon thy people, the favour and fellowship of God, remission of sins, renovation of heart and life, joy and peace, and well - grounded assurance of eternal life. Robert Jamieson, A. R. Fausset and David Brown 65:4 dwell in thy courts; . . . [and] satisfied with the goodness . . . temple--denote communion with God (Ps 15:1; Ps 23:6; compare Ps 5:7). This is a blessing for all God's people, as denoted by the change of number.
64:564:5: Երանի զոր ընտրեցեր եւ ընկալար, եւ բնակեսցեն ՚ի գաւիթս քո։ Լցցո՛ւք մեք ՚ի բարութենէ տան քոյ, սուրբ է տաճար քո[7041][7041] Ոմանք.Զորս ընտրեցեր ընկալար։ 5 Երանի նրանց, որոնց ընտրեցիր ու ընդունեցիր, որ բնակուեն քո գաւիթներում: Մենք պիտի յագենանք քո տան բարիքներից, սուրբ է քո տաճարը: 4 Երանի՜ անոր որ կ’ընտրես ու քեզի կը մօտեցնես, Որպէս զի բնակի քու սրահներուդ մէջ. Պիտի լցուինք քու տանդ եւ Քու սուրբ տաճարիդ բարութեամբ։ Երանի՛ զոր ընտրեցեր եւ ընկալար, եւ բնակեսցէ ի գաւիթս քո. լցցուք մեք ի բարութենէ տան քո, սուրբ է տաճար քո: 64:5: Երանի զոր ընտրեցեր եւ ընկալար, եւ բնակեսցեն ՚ի գաւիթս քո։ Լցցո՛ւք մեք ՚ի բարութենէ տան քոյ, սուրբ է տաճար քո[7041] [7041] Ոմանք.Զորս ընտրեցեր ընկալար։ 5 Երանի նրանց, որոնց ընտրեցիր ու ընդունեցիր, որ բնակուեն քո գաւիթներում: Մենք պիտի յագենանք քո տան բարիքներից, սուրբ է քո տաճարը: 4 Երանի՜ անոր որ կ’ընտրես ու քեզի կը մօտեցնես, Որպէս զի բնակի քու սրահներուդ մէջ. Պիտի լցուինք քու տանդ եւ Քու սուրբ տաճարիդ բարութեամբ։ zohrab-1805▾ eastern-1994▾ western am▾	64:464:5 Блажен, кого Ты избрал и приблизил, чтобы он жил во дворах Твоих. Насытимся благами дома Твоего, святаго храма Твоего. 64:5 μακάριος μακαριος blessed; prosperous ὃν ος who; what ἐξελέξω εκλεγω select; choose καὶ και and; even προσελάβου προσλαμβανω take hold of κατασκηνώσει κατασκηνοω nest; camp ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold σου σου of you; your πλησθησόμεθα πληθω fill; fulfill ἐν εν in τοῖς ο the ἀγαθοῖς αγαθος good τοῦ ο the οἴκου οικος home; household σου σου of you; your ἅγιος αγιος holy ὁ ο the ναός ναος sanctuary σου σου of you; your θαυμαστὸς θαυμαστος wonderful ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing 64:5 יְחַזְּקוּ־ yᵊḥazzᵊqû- חזק be strong לָ֨מֹו׀ lˌāmô לְ to דָּ֘בָ֤ר dˈāvˈār דָּבָר word רָ֗ע rˈāʕ רַע evil יְֽ֭סַפְּרוּ ˈyˈsappᵊrû ספר count לִ li לְ to טְמֹ֣ון ṭᵊmˈôn טמן hide מֹוקְשִׁ֑ים môqᵊšˈîm מֹוקֵשׁ bait אָ֝מְר֗וּ ˈʔāmᵊrˈû אמר say מִ֣י mˈî מִי who יִרְאֶה־ yirʔeh- ראה see לָּֽמֹו׃ llˈāmô לְ to 64:5. beatus quem elegeris et susceperis habitabit enim in atriis tuis replebimur bonis domus tuae sanctificatione templi tuiBlessed is he whom thou hast chosen and taken to thee: he shall dwell in thy courts. We shall be filled with the good things of thy house; holy is thy temple, 64:5. They will suddenly shoot arrows at him, and they will not be afraid. They are resolute in their wicked talk. They have discussed hidden snares. They have said, “Who will see them?” 64:5. They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them? 4. Blessed is the man whom thou choosest, and causest to approach , that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, the holy place of thy temple. 64:4 Blessed [is the man whom] thou choosest, and causest to approach [unto thee, that] he may dwell in thy courts: we shall be satisfied with the goodness of thy house, [even] of thy holy temple: 64:5 Блажен, кого Ты избрал и приблизил, чтобы он жил во дворах Твоих. Насытимся благами дома Твоего, святаго храма Твоего. 64:5 μακάριος μακαριος blessed; prosperous ὃν ος who; what ἐξελέξω εκλεγω select; choose καὶ και and; even προσελάβου προσλαμβανω take hold of κατασκηνώσει κατασκηνοω nest; camp ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold σου σου of you; your πλησθησόμεθα πληθω fill; fulfill ἐν εν in τοῖς ο the ἀγαθοῖς αγαθος good τοῦ ο the οἴκου οικος home; household σου σου of you; your ἅγιος αγιος holy ὁ ο the ναός ναος sanctuary σου σου of you; your θαυμαστὸς θαυμαστος wonderful ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing 64:5 יְחַזְּקוּ־ yᵊḥazzᵊqû- חזק be strong לָ֨מֹו׀ lˌāmô לְ to דָּ֘בָ֤ר dˈāvˈār דָּבָר word רָ֗ע rˈāʕ רַע evil יְֽ֭סַפְּרוּ ˈyˈsappᵊrû ספר count לִ li לְ to טְמֹ֣ון ṭᵊmˈôn טמן hide מֹוקְשִׁ֑ים môqᵊšˈîm מֹוקֵשׁ bait אָ֝מְר֗וּ ˈʔāmᵊrˈû אמר say מִ֣י mˈî מִי who יִרְאֶה־ yirʔeh- ראה see לָּֽמֹו׃ llˈāmô לְ to 64:5. beatus quem elegeris et susceperis habitabit enim in atriis tuis replebimur bonis domus tuae sanctificatione templi tui Blessed is he whom thou hast chosen and taken to thee: he shall dwell in thy courts. We shall be filled with the good things of thy house; holy is thy temple, 64:5. They will suddenly shoot arrows at him, and they will not be afraid. They are resolute in their wicked talk. They have discussed hidden snares. They have said, “Who will see them?” 64:5. They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them? 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 5. Избранник Божий есть еврейский народ. - "Насытимся благами дома Твоего". Все благодеяния, получаемые евреями, образно представлялись истекающими из храма (точнее - скинии), т. е. от Бога. Adam Clarke: Commentary on the Bible - 1831 65:5: By terrible things in righteousness - The Vulgate joins this clause to the preceding verse: "Thy holy temple is wonderful in right eousness: thou wilt hear us, O God of our salvation." But the psalmist may refer to those wonderful displays of God's providence in the change of seasons, and fertilization of the earth; and, consequently, in the sustenance of all animal beings. The confidence of all the ends of the earth - Thou art the hope of thy people scattered through different parts of the world, and through the isles of the sea. This passage is also understood of the vocation of the Gentiles. Albert Barnes: Notes on the Bible - 1834 65:5: By terrible things in righteousness wilt thou answer us - That is, By things suited to inspire us and all people with awe, or with a deep sense of thy majesty, thy power, and thy glory. The answer to their prayers would be in such a manner as deeply to impress their minds and hearts. God's judgments on his foes, and the manner of his manifesting his favor to his people, would be such as to impress the mind with a deep sense of his own greatness. Yet all this would be in righteousness; in the infliction of a just sentence on the wicked; in direct interposition in favor of the righteous. The judgments of God on guilty people have been always such as to keep the world in awe; such as were adapted deeply to impress mankind with a sense of his own majesty and glory. O God of our salvation - The God on whom our salvation, or our safety depends. Who art the confidence of all the ends of the earth - Of all parts of the earth, the word "ends" being used on the supposition that the earth is a plain having appropriate limits. This allusion is often found in the Scriptures, the sacred writers speaking, as all men do, as things appear to be. Thus all philosophers, as well as other people, speak of the sun as rising and setting, which is, in itself, no more strictly accurate than it is to speak of the earth as if it had limits or boundaries. The word confidence as used here means that God is the source of trust, or, that all proper reliance, by all people, in all parts of the earth and on the sea, must be in him; that is, that there is no other on whom people can properly rely. It does not mean that all people actually repose such confidence in him, which would not be true - but that he is the only true source of confidence. And of them that are afar off upon the sea - That is, of all men on sea and land. The seaman has no other source of security amidst the dangers of the deep than God. Compare Psa 107:23-30. The language does not mean that all mariners actually do put their trust in God, but that they cannot confide in the winds and the waves - in the strength of their vessel - or their own power or skill in managing it - but that the true and only ground of trust is God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:5: terrible: Psa 45:4, Psa 47:2, Psa 47:3, Psa 66:3, Psa 76:3-9; Deu 4:34, Deu 10:21; Isa 37:36 righteousness: Psa 145:17; Rom 2:5; Rev 15:3, Rev 15:4, Rev 16:5, Rev 19:1-3 O God: Psa 68:19, Psa 68:20 the confidence: Isa 45:22; Mat 28:19, Mat 28:20; Rom 15:10-12 all: Psa 22:27 afar: Isa 51:5, Isa 60:5, Isa 66:19; Zep 2:11; Zac 9:10; Eph 2:17, Eph 2:18 Carl Friedrich Keil and Franz Delitzsch 65:5 The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, as a present, a fact of experience that still holds good in all times to come. נוראות might, according to Ps 20:7, as in Ps 139:14, be an accusative of the more exact definition; but why not, according to 1Kings 20:10; Job 9:3, a second accusative under the government of the verb? God answers the prayer of His people superabundantly. He replies to it גוראות, terrible deeds, viz., בּצדק, by a rule which stringently executes the will of His righteousness (vid., on Jer 42:6); in this instance against the oppressors of His people, so that henceforth everywhere upon earth He is a ground of confidence to all those who are oppressed. "The sea (ים construct state, as is frequently the case, with the retention of the ) of the distant ones" is that of the regions lying afar off (cf. Ps 56:1). Venema observes, Significatur, Deum esse certissimum praesidium, sive agnoscatur ab hominibus et ei fidatur, sive non (therefore similar to γνόντες, Rom 1:21; Psychol. S. 347; tr. p. 408). But according tot he connection and the subjective colouring the idea seems to have, מבטח וגו is to be understood of the believing acknowledgment which the God of Israel attains among all mankind by reason of His judicial and redemptive self-attestation (cf. Is 33:13; 2Chron 32:22.). In the natural world and among men He proves Himself to be the Being girded with power to whom everything must yield. He it is who setteth fast the mountains (cf. Jer 10:12) and stilleth the raging of the ocean. In connection with the giant mountains the poet may have had even the worldly powers (vid., Is 41:15) in his mind; in connection with the seas he gives expression to this allegorical conjunction of thoughts. The roaring of the billows and the wild tumult of the nations as a mass in the empire of the world, both are stilled by the threatening of the God of Israel (Is 17:12-14). When He shall overthrow the proud empire of the world, whose tyranny the earth has been made to feel far and wide, then will reverential fear of Him and exultant joy at the end of the thraldom (vid., Is 13:4-8) become universal. אותת (from the originally feminine אות = ăwăjat, from אוה, to mark, Num 34:10), σημεῖα, is the name given here to His marvellous interpositions in the history of our earth. קצוי, Ps 65:6 (also in Is 26:15), out of construction is קצות. "The exit places of the morning and of the evening" are the East and West with reference to those who dwell there. Luther erroneously understands מוצאי as directly referring to the creatures which at morning and evening "sport about (webern), i.e., go safely and joyfully out and in." The meaning is, the regions whence the morning breaks forth and where the evening sets. The construction is zeugmatic so far as בּוא, not יצא, is said of the evening sun, but only to a certain extent, for neither does one say נבוא ערב (Ewald). Perret-Gentil renders it correctly: les lieux d'o surgissent l'aube et le crepuscule. God makes both these to shout for joy, inasmuch as He commands a calm to the din of war. Geneva 1599 65:5 [By] terrible things in righteousness wilt thou (d) answer us, O God of our salvation; [who art] the confidence of all the ends of the earth, and of them that are afar off [upon] the (e) sea: (d) You will declare yourself to be the preserver of your Church in destroying your enemies, as you did in the Red Sea. (e) As of all barbarous nations, and far off. John Gill 65:5 By terrible things in righteousness wilt thou answer us,.... Not by afflictive dispensations of Providence, which, though disagreeable to flesh and blood, and are sometimes terrible to good men, when they apprehend the wrath of God in them, and look upon them as punishments for sin; yet these are consistent with the love of God to them, are for their spiritual good, and, when viewed in this light, they rejoice and glory in them; but as afflictions are not prayed for, nor to be prayed for, there being no direction for it, nor example of it, they cannot be considered as answers of prayer; but the Lord answers his people in this way, by inflicting judgments on their enemies: by such terrible things did he answer the Israelites at the Red sea, in the wilderness, and in the land of Canaan, Deut 10:17; and in this way will he answer his people in the destruction of antichrist and his followers, Rev_ 6:9. Moreover, by "terrible things" may be meant things stupendous, marvellous, and even miraculous; and by such things does God sometimes answer his people, in destroying their enemies and saving them; and which are so called, because they inject horror and terror into their enemies, and fill them with fear and reverence of God: and which are done "in righteousness"; in faithfulness to his promises made to his people; in the exercise of his vindictive justice upon their enemies; in goodness, grace, and mercy to them, as "righteousness" sometimes signifies, as in Ps 51:14; and not for their righteousness, who do not present their supplications to him for the sake of that; but for the righteousness of his Son, for the sake of which they are heard and answered; O God of our salvation: not only temporal, but spiritual and eternal; which he has resolved upon, and chose his people to, and has settled the way and manner of, in which it should be brought about; has secured it in covenant for them, promised it in his word, sent his Son to obtain it, and his Spirit to give knowledge and make application of it; and from this character of his, and the concern he has in salvation, it may be concluded he will answer the prayers of his people for their good; who art the confidence of all the ends of the earth; of all that dwell upon the continent, to the uttermost parts of the habitable world; and of them that are afar off upon the sea: not only in ships upon the sea, but upon islands in the sea; and so the Targum, "and of the islands of the sea, which are afar off from the dry land;'' and Kimchi and Ben Melech interpret it in the same manner; such snare the isles in which we live: this seems to refer to Gospel times, in which the Lord is not only the "confidence" or "hope of Israel", but of the Gentiles also; who are encouraged to hope in the Lord, and put their confidence in him, seeing with him there is forgiving mercy, and plenteous redemption; hath appointed Christ to be his salvation to the ends of the earth; has sent his Gospel into all the world declaring this; and Christ in it encourages all the ends of the earth to look unto him for salvation; and multitudes upon the continent, and in different isles, have been enabled to hope in him. John Wesley 65:5 Righteousness - By virtue of thy faithfulness, and goodness. Wilt thou - Thou wilt graciously answer our prayers. The confidence - Thou art the stay and support of all mankind, by thy powerful and gracious providence. Robert Jamieson, A. R. Fausset and David Brown 65:5 terrible things--that is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Ps 63:9-11; Ps 64:7-9). the confidence--object of it. of all . . . earth--the whole world; that is, deservedly such, whether men think so or not.
64:664:6: սքանչելի արդարութեամբ։ Լո՛ւր մեզ Աստուած փրկիչ մեր, յոյս ամենայն ծագաց երկրի եւ որ ՚ի ծով հեռի։ 6 Սքանչելի արդարութեամբ լսի՛ր մեզ, Աստուա՛ծ, փրկի՛չ մեր՝ յոյսը երկրի բոլոր ծագերի եւ հեռաւոր ծովաբնակների: 5 Սքանչելի բաներով, արդարութիւնով պիտի պատասխանես մեզի, Ո՛վ մեր փրկութեան Աստուածը, Որ երկրի բոլոր ծայրերուն ու ծովերէն հեռու եղողներուն յոյսն ես, Սքանչելի արդարութեամբ, լուր մեզ, Աստուած փրկիչ մեր, յոյս ամենայն ծագաց երկրի եւ որ ի ծով հեռի: 64:6: սքանչելի արդարութեամբ։ Լո՛ւր մեզ Աստուած փրկիչ մեր, յոյս ամենայն ծագաց երկրի եւ որ ՚ի ծով հեռի։ 6 Սքանչելի արդարութեամբ լսի՛ր մեզ, Աստուա՛ծ, փրկի՛չ մեր՝ յոյսը երկրի բոլոր ծագերի եւ հեռաւոր ծովաբնակների: 5 Սքանչելի բաներով, արդարութիւնով պիտի պատասխանես մեզի, Ո՛վ մեր փրկութեան Աստուածը, Որ երկրի բոլոր ծայրերուն ու ծովերէն հեռու եղողներուն յոյսն ես, zohrab-1805▾ eastern-1994▾ western am▾	64:564:6 Страшный в правосудии, услышь нас, Боже, Спаситель наш, упование всех концов земли и находящихся в море далеко, 64:6 ἐπάκουσον επακουω hear from ἡμῶν ημων our ὁ ο the θεὸς θεος God ὁ ο the σωτὴρ σωτηρ savior ἡμῶν ημων our ἡ ο the ἐλπὶς ελπις hope πάντων πας all; every τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land καὶ και and; even ἐν εν in θαλάσσῃ θαλασσα sea μακράν μακραν far away 64:6 יַֽחְפְּֽשׂוּ־ yˈaḥpᵊˈśû- חפשׂ search עֹולֹ֗ת ʕôlˈōṯ עַוְלָה wickedness תַּ֭מְנוּ ˈtamnû תמם be complete חֵ֣פֶשׂ ḥˈēfeś חֵפֶשׂ [uncertain] מְחֻפָּ֑שׂ mᵊḥuppˈāś חפשׂ search וְ wᵊ וְ and קֶ֥רֶב qˌerev קֶרֶב interior אִ֝֗ישׁ ˈʔˈîš אִישׁ man וְ wᵊ וְ and לֵ֣ב lˈēv לֵב heart עָמֹֽק׃ ʕāmˈōq עָמֹק deep 64:6. terribilis in iustitia exaudi nos Deus salvator noster confidentia omnium finium terrae et maris longinquiWonderful in justice. Hear us, O God our saviour, who art the hope of all the ends of the earth, and in the sea afar off. 64:6. They have been searching carefully for iniquities. Their exhaustive search has failed. Man will approach with a deep heart, 64:6. They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one [of them], and the heart, [is] deep. 5. By terrible things thou wilt answer us in righteousness, O God of our salvation; thou that art the confidence of all the ends of the earth, and of them that are afar off upon the sea: 64:5 By terrible things in righteousness wilt thou answer us, O God of our salvation; [who art] the confidence of all the ends of the earth, and of them that are afar off [upon] the sea: 64:6 Страшный в правосудии, услышь нас, Боже, Спаситель наш, упование всех концов земли и находящихся в море далеко, 64:6 ἐπάκουσον επακουω hear from ἡμῶν ημων our ὁ ο the θεὸς θεος God ὁ ο the σωτὴρ σωτηρ savior ἡμῶν ημων our ἡ ο the ἐλπὶς ελπις hope πάντων πας all; every τῶν ο the περάτων περας extremity; limit τῆς ο the γῆς γη earth; land καὶ και and; even ἐν εν in θαλάσσῃ θαλασσα sea μακράν μακραν far away 64:6 יַֽחְפְּֽשׂוּ־ yˈaḥpᵊˈśû- חפשׂ search עֹולֹ֗ת ʕôlˈōṯ עַוְלָה wickedness תַּ֭מְנוּ ˈtamnû תמם be complete חֵ֣פֶשׂ ḥˈēfeś חֵפֶשׂ [uncertain] מְחֻפָּ֑שׂ mᵊḥuppˈāś חפשׂ search וְ wᵊ וְ and קֶ֥רֶב qˌerev קֶרֶב interior אִ֝֗ישׁ ˈʔˈîš אִישׁ man וְ wᵊ וְ and לֵ֣ב lˈēv לֵב heart עָמֹֽק׃ ʕāmˈōq עָמֹק deep 64:6. terribilis in iustitia exaudi nos Deus salvator noster confidentia omnium finium terrae et maris longinqui Wonderful in justice. Hear us, O God our saviour, who art the hope of all the ends of the earth, and in the sea afar off. 64:6. They have been searching carefully for iniquities. Their exhaustive search has failed. Man will approach with a deep heart, 64:6. They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one [of them], and the heart, [is] deep. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "Упование всех концов земли и находящихся в море далеко". Господь является единственным и верным оплотом всякого, в каких бы пределах земли он ни был. Так как Господу принадлежит вся земля, то не может быть внешних границ Его влиянию и воздействию: везде истинный Его чтитель найдет в Нем защиту. Adam Clarke: Commentary on the Bible - 1831 65:6: Setteth fast the mountains - It is by thy strength they have been raised, and by thy power they are girded about or preserved. He represents the mountains as being formed and pitched into their proper places by the mighty hand of God; and shows that they are preserved from splitting, falling down, or mouldering away, as it were, by a girdle by which they are surrounded. The image is very fine. They were hooped about by the Divine power. Albert Barnes: Notes on the Bible - 1834 65:6: Which by his strength setteth fast the mountains - Fixing them firm on their foundations. This is an exhibition of vast strength or power on the part of God, as if he fixed them so firm that they could not be moved - as if he handled with ease those vast masses of matter, with all their rocks and forests - and caused them to repose steadily and calmly on their foundations. We have few more exalted conceptions of the power of God than to suppose him lifting with ease a vast mountain; letting it down where he pleases, and settling it so firmly that it cannot be moved. Being girded with power - That is, they seemed to be surrounded or encompassed with power, as a man girds himself up when he wishes to put forth a great effort of strength. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:6: Which: Psa 24:2, Psa 119:90; Mic 6:2; Hab 3:6 girded: Psa 93:1; Sa1 2:4; Isa 51:9 John Gill 65:6 Which by his strength setteth fast the mountains,.... In the first creation and formation of them, when they were settled on their basis so firmly that they are rarely removed, and when they are it is something extraordinary. Some understand this of the Lord's preparing the mountains with the rain of his strength, for the bringing forth of herbs and grass for the service of man and beast, and of his adorning them with trees; and the Targum is, "who preparest food for the wild goats of the mountains;'' others interpret them of kingdoms and communities, comparable to mountains, Jer 51:25; but these are not set fast, they are not firm and stable, but in a course of time are removed, and give way to others; rather the church of God is meant; see Is 2:2; where the same phrase is used as here; and "mountains" may signify particular churches, or indeed particular believers; for all that trust in the Lord are like to mountains, Ps 125:1; and these are set fast in the everlasting love of God, by which their mountain is made to stand strong; in eternal election, which is the foundation of God that stands sure; in the covenant of grace, which is more immovable than hills and mountains; and on Christ the Rock, against whom the gates of hell can never prevail; and who are so established, settled, and kept by the power of God, that they cannot be removed by the most boisterous storms and winds of the world's persecutions, Satan's temptations, or their own sins and corruptions; being girded with power: not the mountains, but God himself; whose power, like himself, is infinite, and appears in the works of his hands, of nature, providence, and grace: the allusion is to a mighty man girded for battle; or for the performance of great undertakings. Robert Jamieson, A. R. Fausset and David Brown 65:6 God's great power and goodness are the grounds of this confidence. These are illustrated in His control of the mightiest agencies of nature and nations affecting men with awe and dread (Ps 26:7; Ps 98:1, &c.), and in His fertilizing showers, causing the earth to produce abundantly for man and beast.
64:764:7: Ո պատրաստէ զլերինս զօրութեամբ իւրով, եւ զգեցեալ է զօրութիւն։ 7 Նա, որ իր կարողութեամբ լեռներ է հաստատում եւ զօրութիւն է հագել: 6 Որ քու զօրութիւնովդ լեռները հաստատեցիր, Կարողութիւնով գօտեպնդուեցար, Ո պատրաստէ զլերինս զօրութեամբ իւրով, եւ զգեցեալ է զօրութիւն: 64:7: Ո պատրաստէ զլերինս զօրութեամբ իւրով, եւ զգեցեալ է զօրութիւն։ 7 Նա, որ իր կարողութեամբ լեռներ է հաստատում եւ զօրութիւն է հագել: 6 Որ քու զօրութիւնովդ լեռները հաստատեցիր, Կարողութիւնով գօտեպնդուեցար, zohrab-1805▾ eastern-1994▾ western am▾	64:664:7 поставивший горы силою Своею, препоясанный могуществом, 64:7 ἑτοιμάζων ετοιμαζω prepare ὄρη ορος mountain; mount ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him περιεζωσμένος περιζωννυμι wrap; gird up ἐν εν in δυναστείᾳ δυναστεια power; lordship 64:7 וַ wa וְ and יֹּרֵ֗ם yyōrˈēm ירה cast אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) חֵ֥ץ ḥˌēṣ חֵץ arrow פִּתְאֹ֑ום piṯʔˈôm פִּתְאֹם suddenly הָ֝י֗וּ ˈhāyˈû היה be מַכֹּותָֽם׃ makkôṯˈām מַכָּה blow 64:7. praeparans montes in virtute tua accinctus fortitudineThou who preparest the mountains by thy strength, being girded with power: 64:7. and God will be exalted. The arrows of the little ones have become their wounds, 64:7. But God shall shoot at them [with] an arrow; suddenly shall they be wounded. 6. Which by his strength setteth fast the mountains; being girded about with might: 64:6 Which by his strength setteth fast the mountains; [being] girded with power: 64:7 поставивший горы силою Своею, препоясанный могуществом, 64:7 ἑτοιμάζων ετοιμαζω prepare ὄρη ορος mountain; mount ἐν εν in τῇ ο the ἰσχύι ισχυς force αὐτοῦ αυτος he; him περιεζωσμένος περιζωννυμι wrap; gird up ἐν εν in δυναστείᾳ δυναστεια power; lordship 64:7 וַ wa וְ and יֹּרֵ֗ם yyōrˈēm ירה cast אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) חֵ֥ץ ḥˌēṣ חֵץ arrow פִּתְאֹ֑ום piṯʔˈôm פִּתְאֹם suddenly הָ֝י֗וּ ˈhāyˈû היה be מַכֹּותָֽם׃ makkôṯˈām מַכָּה blow 64:7. praeparans montes in virtute tua accinctus fortitudine Thou who preparest the mountains by thy strength, being girded with power: 64:7. and God will be exalted. The arrows of the little ones have become their wounds, 64:7. But God shall shoot at them [with] an arrow; suddenly shall they be wounded. 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 7:-8. Проявления Божественного всемогущества: горы поставлены Им, моря по Его воле стихают, и народы усмиряются в своих волнениях и мятежах. Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 Which by his strength setteth fast the mountains; being girded with power: 7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. 8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. 9 Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. 10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof. 11 Thou crownest the year with thy goodness; and thy paths drop fatness. 12 They drop upon the pastures of the wilderness: and the little hills rejoice on every side. 13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing. That we may be the more affected with the wonderful condescensions of the God of grace, it is of use to observe his power and sovereignty as the God of nature, the riches and bounty of his providential kingdom. I. He establishes the earth and it abides, Ps. cxix. 90. By his own strength he setteth fast the mountains (v. 6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes. ------Feriuntque summos. Fulmina montes. The lightning blasts and loftiest hills. Hence they are called everlasting mountains, Hab. iii. 6. Yet God's covenant with his people is said to stand more firmly than they, Isa. liv. 10. II. He stills the sea, and it is quiet, v. 7. The sea in a storm makes a great noise, which adds to its threatening terror; but, when God pleases, he commands silence among the waves and billows, and lays them to sleep, turns the storm into a calm quickly, Ps. cvii. 29. And by this change in the sea, as well as by the former instance of the unchangeableness of the earth, it appears that he whose the sea and the dry land are is girded with power. And by this our Lord Jesus gave a proof of his divine power, that he commanded the winds and waves, and they obeyed him. To this instance of the quieting of the sea he adds, as a thing much of the same nature, that he stills the tumult of the people, the common people. Nothing is more unruly and disagreeable than the insurrections of the mob, the insults of the rabble; yet even these God can pacify, in secret ways, which they themselves are not aware of. Or it may be meant of the outrage of the people that were enemies to Israel, Ps. ii. 1. God has many ways to still them and will for ever silence their tumults. III. He renews the morning and evening, and their revolution is constant, v. 8. This regular succession of day and night may be considered, 1. As an instance of God's great power, and so it strikes an awe upon all: Those that dwell in the uttermost parts of the earth are afraid at thy signs or tokens; they are by them convinced that there is a supreme deity, a sovereign monarch, before whom they ought to fear and tremble; for in these things the invisible things of God are clearly seen; and therefore they are said to be set for signs, Gen. i. 14. Many of those that dwell in the remote and dark corners of the earth were so afraid at these tokens that they were driven to worship them (Deut. iv. 19), not considering that they were God's tokens, undeniable proofs of his power and godhead, and therefore they should have been led by them to worship him. 2. As an instance of God's great goodness, and so it brings comfort to all: Thou makest the outgoings of the morning, before the sun rises, and of the evening, before the sun sets, to rejoice. As it is God that scatters the light of the morning and draws the curtains of the evening, so he does both in favour to man, and makes both to rejoice, gives occasion to us to rejoice in both; so that how contrary soever light and darkness are to each other, and how inviolable soever the partition between them (Gen. i. 4), both are equally welcome to the world in their season. It is hard to say which is more welcome to us, the light of the morning, which befriends the business of the day, or the shadows of the evening, which befriend the repose of the night. Does the watchman wait for the morning? So does the hireling earnestly desire the shadow. Some understand it of the morning and evening sacrifice, which good people greatly rejoiced in and in which God was constantly honoured. Thou makest them to sing (so the word is); for every morning and every evening songs of praise were sung by the Levites; it was that which the duty of every day required. We are to look upon our daily worship, alone and with our families, to be both the most needful of our daily occupations and the most delightful of our daily comforts; and, if therein we keep up our communion with God, the outgoings both of the morning and of the evening are thereby made truly to rejoice. IV. He waters the earth and makes it fruitful. On this instance of God's power and goodness he enlarges very much, the psalm being probably penned upon occasion either of a more than ordinarily plentiful harvest or of a seasonable rain after long drought. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper is easy to observe; if the heavens be as brass, the earth is as iron, which is a sensible intimation to a stupid world that every good and perfect gift is from above, omnia desuper--all from above; we must lift up our eyes above the hills, lift them up to the heavens, where the original springs of all blessings are, out of sight, and thither must our praises return, as the first-fruits of the earth were in the heave-offerings lifted up towards heaven by way of acknowledgment that thence they were derived. All God's blessings, even spiritual ones, are expressed by his raining righteousness upon us. Now observe how the common blessing of rain from heaven and fruitful seasons is here described. 1. How much there is in it of the power and goodness of God, which is here set forth by a great variety of lively expressions. (1.) God that made the earth hereby visits it, sends to it, gives proof of his care of it, v. 9. It is a visit in mercy, which the inhabitants of the earth ought to return in praises. (2.) God, that made it dry land, hereby waters it, in order to its fruitfulness. Though the productions of the earth flourished before God had caused it to rain, yet even then there was a mist which answered the intention, and watered the whole face of the ground, Gen. ii. 5, 6. Our hearts are dry and barren unless God himself be as the dew to us and water us; and the plants of his own planting he will water and make them to increase. (3.) Rain is the river of God, which is full of water; the clouds are the springs of this river, which do not flow at random, but in the channel which God cuts out for it. The showers of rain, as the rivers of water, he turns which way soever he pleases. (4.) This river of God enriches the earth, which without it would quickly be a poor thing. The riches of the earth, which are produced out of its surface, are abundantly more useful and serviceable to man than those which are hidden in its bowels; we might live well enough without silver and gold, but not without corn and grass. 2. How much benefit is derived from it to the earth and to man upon it. (1.) To the earth itself. The rain in season gives it a new face; nothing is more reviving, more refreshing, than the rain upon the new-mown grass, Ps. lxxii. 6. Even the ridges of the earth, off which the rain seems to slide, are watered abundantly, for they drink in the rain which comes often upon them; the furrows of it, which are turned up by the plough, in order to the seedness, are settled by the rain and made fit to receive the seed (v. 10); they are settled by being made soft. That which makes the soil of the heart tender settles it; for the heart is established with that grace. Thus the springing of the year is blessed; and if the spring, that first quarter of the year, be blessed, that is an earnest of a blessing upon the whole year, which God is therefore said to crown with his goodness (v. 11), to compass it on every side as the head is compassed with a crown, and to complete the comforts of it as the end of a thing is said to crown it. And his paths are said to drop fatness; for whatever fatness there is in the earth, which impregnates its productions, it comes from the out-goings of the divine goodness. Wherever God goes he leaves the tokens of his mercy behind him (Joel ii. 13, 14) and makes his path thus to shine after him. These communications of God's goodness to this lower world are very extensive and diffusive (v. 12): They drop upon the pastures of the wilderness, and not merely upon the pastures of the inhabited land. The deserts, which man takes no care of and receives no profit from, are under the care of the divine Providence, and the profits of them redound to the glory of God, as the great benefactor of the whole creation, though not immediately to the benefit of man; and we ought to be thankful not only for that which serves us, but for that which serves any part of the creation, because thereby it turns to the honour of the Creator. The wilderness, which makes not such returns as the cultivated grounds do, receives as much of the rain of heaven as the most fruitful soil; for God does good to the evil and unthankful. So extensive are the gifts of God's bounty that in them the hills, the little hills, rejoice on every side, even the north side, that lies most from the sun. Hills are not above the need of God's providence; little hills are not below the cognizance of it. But as, when he pleases, he can make them tremble (Ps. cxiv. 6), so when he pleases he can make them rejoice. (2.) To man upon the earth. God, by providing rain for the earth, prepares corn for man, v. 9. As for the earth, out of it comes bread (Job xxviii. 5), for out of it comes corn; but every grain of corn that comes out of it God himself prepared; and therefore he provides rain for the earth, that thereby he may prepare corn for man, under whose feet he has put the rest of the creatures and for whose use he has fitted them. When we consider that the yearly produce of the corn is not only an operation of the same power that raises the dead, but an instance of that power not much unlike it (as appears by that of our Saviour, John xii. 24), and that the constant benefit we have from it is an instance of that goodness which endures for ever, we shall have reason to think that it is no less than a God that prepares corn for us. Corn and cattle are the two staple commodities with which the husbandman, who deals immediately in the fruits of the earth, is enriched; and both are owing to the divine goodness in watering the earth, v. 13. To this it is owing that the pastures are clothed with flocks, v. 13. So well stocked are the pastures that they seem to be covered over with the cattle that are laid in them, and yet the pasture not overcharged; so well fed are the cattle that they are the ornament and the glory of the pastures in which they are fed. The valleys are so fruitful that they seem to be covered over with corn, in the time of harvest. The lowest parts of the earth are commonly the most fruitful, and one acre of the humble valleys is worth five of the lofty mountains. But both corn-ground and pasture-ground, answering the end of their creation, are said to shout for joy and sin, because they are serviceable to the honour of God and the comfort of man, and because they furnish us with matter for joy and praise: as there is no earthly joy above the joy of harvest, so there was none of the feasts of the Lord, among the Jews, solemnized with greater expressions of thankfulness than the feast of in-gathering at the end of the year, Exod. xxiii. 16. Let all these common gifts of the divine bounty, which we yearly and daily partake of, increase our love to God as the best of beings, and engage us to glorify him with our bodies, which he thus provides so well for. Adam Clarke: Commentary on the Bible - 1831 65:7: Stilleth the noise of the seas - Thou art Sovereign over all the operation of sea and land. Earthquakes are under thy control: so are the flux and reflux of the sea; and all storms and tempests by which the great deep is agitated. Even the headstrong multitude is under thy control; for thou stillest the madness of the people. Albert Barnes: Notes on the Bible - 1834 65:7: Which stilleth the noise of the seas - He calms the seas when they have been agitated by the storm. He causes the mighty waves to settle down, and the whole surface of the ocean becomes calm and smooth. The storm subsides at his command, and the sea is still. It was the manifestation of this power which demonstrated so clearly the divinity of the Lord Jesus, when he said to the troubled waves, "Peace, be still, and the wind ceased, and there was a great calm." Mar 4:39. Compare Psa 107:29. The noise of their waves - The loud roar of the waters, so that they are still. And the tumult of the people - The raging; the fury; the excitement of assembled multitudes, resembling the raging waves of the ocean. This comparison is very common. See Isa 17:12-13. Compare the notes at Rev 19:6. This is perhaps a more striking and wonderful exhibition of the power of God than that of calming down the waves of the ocean. In the one case, it is the exertion of mere power on nature, acting through its established laws, and where there is no resistance of will; in the other, it is power exerted over the will; power over agents conscious that they are free, and where the worst passions meet and mingle and rage. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:7: Which: Psa 89:9, Psa 107:29; Jon 1:4, Jon 1:15; Mat 8:26, Mat 8:27 noise: Psa 93:3, Psa 93:4, Psa 104:6-9; Job 38:8-11 tumult: Psa 2:1-4, Psa 76:10; Isa 17:12, Isa 17:13; Joh 18:6 Geneva 1599 65:7 Which stilleth the (f) noise of the seas, the noise of their waves, and the tumult of the people. (f) He shows that there is no part or creature in the world which is not governed by God's power and providence. John Gill 65:7 Which stilleth the noise of the seas, the noise of their waves,.... By a word speaking; as our Lord did when here on earth, and which was a proof and evidence of his eternal power and Godhead. These figurative expressions are interpreted by the next clause; and the tumult of the people: of wicked men, who foam and rage against the people of God, and are like a troubled sea that cannot rest; but God can say to these proud waters, which threaten to go over their souls, Peace, be still; he can stop their opposition, quell their insurrections, restrain their wrath, and make them peaceable and quiet; wherefore the saints have no reason to be afraid of them, Ps 46:2. John Wesley 65:7 Tumult - No less wild and impetuous.
64:864:8: Ո խռովեցուցանէ զմեծութիւն ծովու, եւ զձայն ալեաց նորա ցածուցանէ։ 8 Նա, որ ալեկոծում է ծովի ընդարձակութիւնը եւ ցածրացնում նրա ալիքների ձայնը: 7 Որ կը ցածցնես ծովուն ձայնը, Անոր ալիքներուն ձայնը Ու ազգերուն խռովութիւնը։ Ո ^[377]խռովեցուցանէ զմեծութիւն ծովու, եւ զձայն ալեաց նորա ցածուցանէ. խռովեսցին հեթանոսք: 64:8: Ո խռովեցուցանէ զմեծութիւն ծովու, եւ զձայն ալեաց նորա ցածուցանէ։ 8 Նա, որ ալեկոծում է ծովի ընդարձակութիւնը եւ ցածրացնում նրա ալիքների ձայնը: 7 Որ կը ցածցնես ծովուն ձայնը, Անոր ալիքներուն ձայնը Ու ազգերուն խռովութիւնը։ zohrab-1805▾ eastern-1994▾ western am▾	64:764:8 укрощающий шум морей, шум волн их и мятеж народов! 64:8 ὁ ο the συνταράσσων συνταρασσω the κύτος κυτος the θαλάσσης θαλασσα sea ἤχους ηχος noise; sound κυμάτων κυμα wave αὐτῆς αυτος he; him ταραχθήσονται ταρασσω stir up; trouble τὰ ο the ἔθνη εθνος nation; caste 64:8 וַ wa וְ and יַּכְשִׁיל֣וּהוּ yyaḵšîlˈûhû כשׁל stumble עָלֵ֣ימֹו ʕālˈêmô עַל upon לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue יִ֝תְנֹדֲד֗וּ ˈyiṯnōḏᵃḏˈû נוד waver כָּל־ kol- כֹּל whole רֹ֥אֵה rˌōʔē ראה see בָֽם׃ vˈām בְּ in 64:8. conpescens sonitum maris fremitum fluctuum eius et multitudinem gentiumWho troublest the depth of the sea, the noise of its waves. The Gentiles shall be troubled, 64:8. and their tongues have been weakened against them. All those who saw them have been troubled; 64:8. So they shall make their own tongue to fall upon themselves: all that see them shall flee away. 7. Which stilleth the roaring of the seas, the roaring of their waves, and the tumult of the peoples. 64:7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people: 64:8 укрощающий шум морей, шум волн их и мятеж народов! 64:8 ὁ ο the συνταράσσων συνταρασσω the κύτος κυτος the θαλάσσης θαλασσα sea ἤχους ηχος noise; sound κυμάτων κυμα wave αὐτῆς αυτος he; him ταραχθήσονται ταρασσω stir up; trouble τὰ ο the ἔθνη εθνος nation; caste 64:8 וַ wa וְ and יַּכְשִׁיל֣וּהוּ yyaḵšîlˈûhû כשׁל stumble עָלֵ֣ימֹו ʕālˈêmô עַל upon לְשֹׁונָ֑ם lᵊšônˈām לָשֹׁון tongue יִ֝תְנֹדֲד֗וּ ˈyiṯnōḏᵃḏˈû נוד waver כָּל־ kol- כֹּל whole רֹ֥אֵה rˌōʔē ראה see בָֽם׃ vˈām בְּ in 64:8. conpescens sonitum maris fremitum fluctuum eius et multitudinem gentium Who troublest the depth of the sea, the noise of its waves. The Gentiles shall be troubled, 64:8. and their tongues have been weakened against them. All those who saw them have been troubled; 64:8. So they shall make their own tongue to fall upon themselves: all that see them shall flee away. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 65:8: Are afraid at thy tokens - Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all who dwell even in the remotest parts of the earth, that there is a Supreme Being who is wonderful and terrible in his acts. By these things an eternal power and Godhead become manifest even to the most barbarous. From this verse to the end of the Psalm there is a series of the finest poetic imagery in the world. The outgoings of the morning, etc. - The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are all ordained by thee, and contribute to the happiness and continuance of man and beast. Or, All that fear thee praise thee in the morning, when they go to their work, and in the evening, when they return home, for thy great goodness manifested in the continuance of their strength, and the success of their labor. Albert Barnes: Notes on the Bible - 1834 65:8: They also that dwell in the utter-most parts - That is, Those who dwell in the remotest regions; far from civilized lands; far from those places where people are instructed as to the causes of the events which occur, and as to the being and character of the great God who performs these wonders. The idea is, that even they see enough of the evidences of the divine presence and power to fill their minds with awe. In other words, there are in all lands evidences of the Divine existence and might. There is enough to fill the minds of people with awe, and to make them solemn. Are afraid - Thus the thunder, the storm, the tempest, the earthquake, the eclipse of the sun or the moon, fill the minds of barbarous nations with terror. At thy tokens - Or signs. That is, the signs which really indicate the existence, the presence, and the power of God. Thou makest the outgoings - The word rendered outgoings means properly a going forth, as of the rising of the sun Psa 19:7; and then, a place of going forth, or from which anything goes forth, as a gate or door Eze 42:11, or fountains from which water issues Isa 41:18; and hence, the east, where the sun seems to come forth from his hiding-place. The representation here is that the morning seems to come forth, or that the rays of light stream out from the east; and, in like manner, that the fading light of the evening - the twilight - seems to come from the west. Of the morning and evening to rejoice - The allusion is to the east and the west. The sun in his rising and his setting seems to rejoice; that is, he appears happy, bright, cheerful. The margin is to sing - a poetic expression indicating exultation and joy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:8: in the: Psa 2:8 afraid: Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all that there is a Supreme Being, who is wonderful and terrible in His acts. Psa 48:5, Psa 48:6, Psa 66:3, Psa 126:2, Psa 135:9; Exo 15:14-16; Jos 2:9-11; Hab. 3:3-19; Act 5:38, Act 5:39; Rev 11:13 outgoings: Psa 19:5, Psa 74:16, Psa 104:20-23, Psa 136:8; Gen 8:22; Deu 4:19; Job 38:12 the morning: The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are all ordained by Thee, and contribute to the happiness and continuance of man and beast. rejoice: or, sing, Psa 65:13, Psa 148:3 John Gill 65:8 They also that dwell in the uttermost parts are afraid at thy tokens,.... The tokens of his wrath and displeasure at wicked men, seen in the punishments inflicted on them, which cause them to fear and tremble. Some interpret them of the sun, moon, and stars, which are set for "signs", as the word (m) used signifies; and which declare the glory of God to the uttermost parts of the earth, and strike men with awe and reverence of him; and others of thunder and lightning, which are sometimes very dreadful and terrible. Moreover, the word (n) signifies signs and wonders, marvellous things, miraculous operations; and may be understood of those that were wrought in the first times of the Gospel, for the confirmation of it; some of which were wrought in the uttermost parts of the earth; or, however, were heard of there, and believed; which caused them to receive the Gospel with all reverence, not as the word of man, but as the word of God; thou makest the outgoings of the morning and of the evening to rejoice; some interpret this of the morning and evening sacrifices; others of the sun that goes forth in the morning, and rejoices as a strong man to run his race, and of the moon and stars that appear in the evening, and both give pleasure and delight to the inhabitants of the earth; others of men who go forth in the morning cheerfully to their labour, and of the beasts that go out in the evening to seek their prey, Ps 19:5; but it seems better to understand it of the rising of the stars before the sun in the morning, and the appearance of them after the moon is up in the evening; or of the rising and setting sun; of the east and west, which include the whole world, and the inhabitants of it; who are made to rejoice at the coming of the Gospel among them, which rings the good news and glad tidings of peace, pardon, righteousness, and salvation, by Christ, whereby his name becomes great, and is praised among the Gentiles; see Mal 1:11. (m) "a signis tuis", Pagninus, Montanus, &c. (n) "A signis et prodigiis tuis", Michaelis. John Wesley 65:8 Thy tokens - Terrible thunders and lightnings, and earthquakes, and comets or other strange meteors, or works of God in the air. Morning - The successive courses of the morning and evening; or of the sun and moon which go forth at those times. Thus the whole verse speaks of the natural works of God, the former clause, of such as are extraordinary and terrible, the latter of such as are ordinary and delightful. Robert Jamieson, A. R. Fausset and David Brown 65:8 outgoings of . . . rejoice--all people from east to west.
64:964:9: Խռովեսցին հեթանոսք, եւ երկիցեն բնակիչք երկրի ՚ի նշանաց քոց։ Յելս առաւօտու եւ ընդ երեկո՛յս զուարճասցին[7042]. [7042] Ոմանք.Խռովեցան հեթա՛՛... եւ բնակիչք... յելս առաւօտուց։ 9 Հեթանոսները պիտի խռովուեն, եւ երկրի բնակիչները պիտի սարսափեն քո նշաններից, այգաբացին ու երեկոյեան պիտի զուարճանան: 8 Երկրի ծայրերը բնակողները պիտի վախնան քու նշաններէդ. Առտուան ու իրիկուան ելքը դուն կ’ուրախացնես։ Եւ երկիցեն բնակիչք երկրի ի նշանաց քոց. ^[378]յելս առաւօտու եւ ընդ երեկոյս զուարճասցին: 64:9: Խռովեսցին հեթանոսք, եւ երկիցեն բնակիչք երկրի ՚ի նշանաց քոց։ Յելս առաւօտու եւ ընդ երեկո՛յս զուարճասցին[7042]. [7042] Ոմանք.Խռովեցան հեթա՛՛... եւ բնակիչք... յելս առաւօտուց։ 9 Հեթանոսները պիտի խռովուեն, եւ երկրի բնակիչները պիտի սարսափեն քո նշաններից, այգաբացին ու երեկոյեան պիտի զուարճանան: 8 Երկրի ծայրերը բնակողները պիտի վախնան քու նշաններէդ. Առտուան ու իրիկուան ելքը դուն կ’ուրախացնես։ zohrab-1805▾ eastern-1994▾ western am▾	64:864:9 И убоятся знамений Твоих живущие на пределах {земли}. Утро и вечер возбудишь к славе {Твоей}. 64:9 καὶ και and; even φοβηθήσονται φοβεω afraid; fear οἱ ο the κατοικοῦντες κατοικεω settle τὰ ο the πέρατα περας extremity; limit ἀπὸ απο from; away τῶν ο the σημείων σημειον sign σου σου of you; your ἐξόδους εξοδος exodus πρωίας πρωιος morning καὶ και and; even ἑσπέρας εσπερα evening τέρψεις τερπω cheer 64:9 וַ wa וְ and יִּֽירְא֗וּ yyˈîrᵊʔˈû ירא fear כָּל־ kol- כֹּל whole אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind וַ֭ ˈwa וְ and יַּגִּידוּ yyaggîḏˌû נגד report פֹּ֥עַל pˌōʕal פֹּעַל doing אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּֽ ˈû וְ and מַעֲשֵׂ֥הוּ maʕᵃśˌēhû מַעֲשֶׂה deed הִשְׂכִּֽילוּ׃ hiśkˈîlû שׂכל prosper 64:9. et timebunt qui habitant in extremis a signis tuis egressus matutinos et vespere laudantes faciesAnd they that dwell in the uttermost borders shall be afraid at thy signs: thou shalt make the outgoings of the morning and of the evening to be joyful. 64:9. and every man was afraid. And they announced the works of God, and they understood his acts. 64:9. And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. 8. They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. 64:8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice: 64:9 И убоятся знамений Твоих живущие на пределах {земли}. Утро и вечер возбудишь к славе {Твоей}. 64:9 καὶ και and; even φοβηθήσονται φοβεω afraid; fear οἱ ο the κατοικοῦντες κατοικεω settle τὰ ο the πέρατα περας extremity; limit ἀπὸ απο from; away τῶν ο the σημείων σημειον sign σου σου of you; your ἐξόδους εξοδος exodus πρωίας πρωιος morning καὶ και and; even ἑσπέρας εσπερα evening τέρψεις τερπω cheer 64:9 וַ wa וְ and יִּֽירְא֗וּ yyˈîrᵊʔˈû ירא fear כָּל־ kol- כֹּל whole אָ֫דָ֥ם ʔˈāḏˌām אָדָם human, mankind וַ֭ ˈwa וְ and יַּגִּידוּ yyaggîḏˌû נגד report פֹּ֥עַל pˌōʕal פֹּעַל doing אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּֽ ˈû וְ and מַעֲשֵׂ֥הוּ maʕᵃśˌēhû מַעֲשֶׂה deed הִשְׂכִּֽילוּ׃ hiśkˈîlû שׂכל prosper 64:9. et timebunt qui habitant in extremis a signis tuis egressus matutinos et vespere laudantes facies And they that dwell in the uttermost borders shall be afraid at thy signs: thou shalt make the outgoings of the morning and of the evening to be joyful. 64:9. and every man was afraid. And they announced the works of God, and they understood his acts. 64:9. And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. 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 9. "Утро и вечер возбудишь к славе" - дела Твоего всемогущества и управления миром так постоянны и многочисленны, что возбуждают к прославлению Тебя каждый день. Adam Clarke: Commentary on the Bible - 1831 65:9: Thou visitest the earth - God is represented as going through the whole globe, and examining the wants of every part, and directing the clouds how and where to deposit their fertilizing showers, and the rivers where to direct their beneficial courses. The river of God - Some think the Jordan is meant; and the visiting and watering refer to rain after a long drought. But the clouds may be thus denominated, which properly are the origin of rivers. Thou preparest them corn - Or, Thou wilt prepare them corn, because "thou hast provided for it." Thou hast made all necessary provision for the fertilization of the earth. Thou hast endued the ground with a vegetative power. Rains, dews, and the genial heat of the sun enable it to put forth that power in providing grass for cattle, and corn for the service of man. Albert Barnes: Notes on the Bible - 1834 65:9: Thou visitest the earth - God seems to come down that he may attend to the needs of the earth; survey the condition of things; arrange for the welfare of the world which he has made; and supply the needs of those whom he has created to dwell upon it. See the notes at Psa 8:4. And waterest it - Margin, After thou hadst made it to desire rain. This difference between the translations in the text and in the margin can be accounted for by the various meanings of the original word. The Hebrew term - שׁוק shû q - means properly: (a) to run; (b) to run after anything, to desire, to look for; (c) to run over, to overflow; and then, (d) to cause to overflow. The meaning here evidently is, he drenched the earth, or caused the water to run abundantly. The reference is to a copious rain after a drought. Thou greatly enrichest it - That is, Thou givest to it abundance; thou pourest water upon it in such quantities, and in such a manner, as to make it rich in its productions. With the river of God - A river so abundant and full that it seems to come from God; it is such as we should expect to flow from a Being infinite in resources and in benevolence. Anything great is in the Scriptures often described as belonging to God, or his name is added to it to denote its greatness. Thus, hills of God mean lofty hills; cedars of God, lofty cedars, etc. Which is full of water - The waters are so abundant that it seems as if they must come from God. Thou preparest them corn - Grain. Thou givest to those who cultivate the earth an abundant harvest. When thou hast so provided for it - Or rather, When thou hast thus prepared the earth, to wit, by sending down abundant rains upon it. God prepares the earth to bear an abundant harvest, and then he gives that harvest. The preparation of the earth for the harvest, and then the givinq of the harvest, are alike from him. The harvest could not be without the pRev_ious rain, and neither the rain nor the harvest could be without God. He does not create a harvest by miracle, but follows the order which he has himself ordained, and has respect to his own laws. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:9: visitest: Psa 104:13, Psa 104:14; Deu 11:11, Deu 11:12; Rut 1:6; Job 37:6-13; Jer 14:22; Act 14:17 and waterest it: or, after thou hadst made it to desire rain. Psa 63:1 greatly: Psa 65:11, Psa 68:9, Psa 68:10, Psa 104:13-15, Psa 147:8, Psa 147:9; Job 5:10, Job 5:11; Jer 5:24; Joe 2:23-26 the river: Psa 46:4; Rev 22:1 thou preparest: Psa 104:15, Psa 107:37; Gen 26:12; Ti1 6:17, Ti1 6:18 Carl Friedrich Keil and Franz Delitzsch 65:9 The praise of God on account of the present year's rich blessing, which He has bestowed upon the land of His people. In Ps 65:10, Ps 65:11 God is thanked for having sent down the rain required for the ploughing (vid., Commentary on Isaiah, ii. 522) and for the increase of the seed sown, so that, as vv. 12-14 affirm, there is the prospect of a rich harvest. The harvest itself, as follows from v. 14b, is not yet housed. The whole of Ps 65:10, Ps 65:11 is a retrospect; in vv. 12-14 the whole is a description of the blessing standing before their eyes, which God has put upon the year now drawing to a close. Certainly, if the forms רוּה and נחת were supplicatory imperatives, then the prayer for the early or seed-time rain would attach itself to the retrospect in Ps 65:11, and the standpoint would be not about the time of the Passover and Pentecost, both festivals belonging to the beginning of the harvest, but about the time of the feast of Tabernacles, the festival of thanksgiving for the harvest, and vv. 12-14 would be a glance into the future (Hitzig). But there is nothing to indicate that in Ps 65:11 the retrospect changes into a looking forward. The poet goes on with the same theme, and also arranges the words accordingly, for which reason רוּה and נחת are not to be understood in any other way. שׁקק beside העשׁיר (to enrich) signifies to cause to run over, overflow, i.e., to put anything in a state of plenty or abundance, from שׁוּק (Hiph. Joel 2:24, to yield in abundance), Arab, sâq, to push, impel, to cause to go on in succession and to follow in succession. רבּת (for which we find רבּה in Ps 62:3) is an adverb, copiously, richly (Ps 120:6; Ps 123:4; Ps 129:1), like מאת, a hundred times (Eccles 8:12). תּעשׁרנּה is Hiph. with the middle syllable shortened, Ges. 53, 3, rem. 4. The fountain (פּלג) of God is the name given here to His inexhaustible stores of blessing, and more particularly the fulness of the waters of the heavens from which He showers down fertilizing rain. כּן, "thus thoroughly," forms an alliteration with הכין, to prepare, and thereby receives a peculiar twofold colouring. The meaning is: God, by raising and tending, prepared the produce of the field which the inhabitants of the land needed; for He thus thoroughly prepared the land in conformity with the fulness of His fountain, viz., by copiously watering (רוּה infin. absol. instead of רוּה, as in 1Kings 3:12; 2Chron 24:10; Ex 22:22; Jer 14:19; Hos 6:9) the furrows of the land and pressing down, i.e., softening by means of rain, its ridges (גּדוּדה, defective plural, as e.g., in Ruth 2:13), which the ploughshare has made. תּלם (related by root with Arab. tll, tell, a hill, prop. that which is thrown out to a place, that which is thrown up, a mound) signifies a furrow as being formed by casting up or (if from Arab. ṯlm, ébrécher, to make a fracture, rent, or notch in anything) by tearing into, breaking up the ground; גּדוּד (related by root with uchdûd and chaṭṭ, the usual Arabic words for a furrow (Note: Frst erroneously explains תּלם as a bed or strip of ground between two deep furrows, in distinction from מענה or מענית (vid., on Ps 129:3), a furrow. Beds such as we have in our potato fields are unknown to Syrian agriculture. There is a mode which may be approximately compared with it called ketif (כּתף), another far wider called meskeba (משׂכּבה). The Arabic tilm (תּלם, Hebrew תּלם = talm), according to the Kams (as actually in Magrebinish Arabic) talam (תּלם), corresponds exact to our furrow, i.e., (as the Turkish Kams explains) a ditch-like fissure which the iron of the plough cuts into the field. Neshwn (i. 491) says: "The verb talam, fut. jatlum and jatlim, signifies in Jemen and in the Ghr (the land on the shore of the Red Sea) the crevices (Arab. 'l-šuqûq) which the ploughman forms, and tilm, collective plural tilâm, is, in the countries mentioned, a furrow of the corn-field. Some persons pronounce the word even thilm, collective plural thilâm." Thus it is at the present day universally in Ḥaurân; in Edre‛ât I heard the water-furrow of a corn-field called thilm el-kanâh (Arab. ṯlm 'l-qnât). But this pronunciation with Arab. ṯ is certainly not the original one, but has arisen through a substitution of the cognate and more familiar verbal stem Arab. ṯlm, cf. šrm, to slit (shurêm, a harelip). In other parts of Syria and Palestine, also where the distinction between the sounds Arab. t and ṯ is carefully observed, I have only heard the pronunciation tilm. - Wetzstein.)) as being formed by cutting into the ground. In Ps 65:12 the year in itself appears as a year of divine goodness (טובה, bonitas), and the prospective blessing of harvest as the crown which is set upon it. For Thou hast crowned "the year of Thy goodness" and "with Thy goodness" are different assertions, with which also different (although kindred as to substance) ideas are associated. The futures after עטרתּ depict its results as they now lie out to view. The chariot-tracks (vid., Deut 33:26) drop with exuberant fruitfulness, even the meadows of the uncultivated and, without rain, unproductive pasture land (Job 38:26.). The hills are personified in Ps 65:13 in the manner of which Isaiah in particular is so fond (e.g., Ps 44:23; Ps 49:13), and which we find in the Psalms of his type (Ps 96:11., Ps 98:7., cf. Ps 89:13). Their fresh, verdant appearance is compared to a festive garment, with which those which previously looked bare and dreary gird themselves; and the corn to a mantle in which the valleys completely envelope themselves (עטף with the accusative, like Arab. t‛ṭṭf with b of the garment: to throw it around one, to put it on one's self). The closing words, locking themselves as it were with the beginning of the Psalm together, speak of joyous shouting and singing that continues into the present time. The meadows and valleys (Bttcher) are not the subject, of which it cannot be said that they sing; nor can the same be said of the rustling of the waving corn-fields (Kimchi). The expression requires men to be the subject, and refers to men in the widest and most general sense. Everywhere there is shouting coming up from the very depths of the breast (Hithpal.), everywhere songs of joy; for this is denoted by שׁיר in distinction from קנן. Geneva 1599 65:9 Thou (g) visitest the earth, and waterest it: thou greatly enrichest it with the (h) river of God, [which] is full of water: thou preparest them corn, when thou hast so provided for (i) it. (g) That is, with rain. (h) That is, Shiloh or the rain. (i) You have appointed the earth to bring forth food to man's use. John Gill 65:9 Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground, Gen 2:5; so he cared for the land of Judea in particular, and watered it with the rain of heaven, Deut 11:11; see 2Kings 21:1; to which some think reference is had here; and so he visits and waters the whole earth in general, at certain times and seasons, Acts 14:16; this may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit; and are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs meet for those that dress it, and receives a blessing from God, Heb 6:7; thus the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth, Lk 1:68; so he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass; and so made a wilderness a pool of water, and the dry land springs of water, Acts 15:14; and in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful, Is 44:3; thou greatly enrichest it with the river of God, which is full of water; not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful; so the Targum, "with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain:'' this may mystically denote the river of God's everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory; see Ps 46:4; thou preparest them corn, when thou hast so provided for it; or because thou hast so prepared it (o); that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth; which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them; or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God's preparing for his people, and by which they are nourished and made comfortable; see Zech 9:17. (o) "quia sic parasti eam", Pagninus; so Cocceius. John Wesley 65:9 River - With rain, which he very significantly calls a river for its plenty, and the river of God, of God's immediate providing. Them - The inhabitants of the earth. Provided - Or, disposed, the earth, which without this would be hard and barren. Robert Jamieson, A. R. Fausset and David Brown 65:9 visitest--in mercy (compare Ps 8:4). river of God--His exhaustless resources.
64:1064:10: հայեցար յերկիր արբեցուցեր զնա, եւ բազում արարեր զմեծութիւն նորա։ Գետն Աստուծոյ լի եղեւ ջուրբ. պատրաստ արարեր զկերակուր նորա, զի ա՛յսպէս է պատրաստութիւն։ 10 Նայեցիր երկրին, ջրով յագեցրիր այն եւ բազմացրիր նրա հարստութիւնը: Աստծու գետը լցուեց ջրով. դու պատրաստեցիր նրա կերակուրը, քանզի այսպէս է պատրաստութիւնը. 9 Երկրին այցելութիւն կ’ընես ու զանիկա կը ջրես, Շատ կը հարստացնես զանիկա. Աստուծոյ գետը ջրով լեցուն է։Անոնց ցորեն կը պատրաստես, Վասն զի այսպէս պատրաստեցիր զանիկա։ Հայեցար յերկիր` արբեցուցեր զնա, եւ բազում արարեր զմեծութիւն նորա. գետն Աստուծոյ լի եղեւ ջուրբ. պատրաստ արարեր զկերակուր նորա, զի այսպէս է պատրաստութիւն: 64:10: հայեցար յերկիր արբեցուցեր զնա, եւ բազում արարեր զմեծութիւն նորա։ Գետն Աստուծոյ լի եղեւ ջուրբ. պատրաստ արարեր զկերակուր նորա, զի ա՛յսպէս է պատրաստութիւն։ 10 Նայեցիր երկրին, ջրով յագեցրիր այն եւ բազմացրիր նրա հարստութիւնը: Աստծու գետը լցուեց ջրով. դու պատրաստեցիր նրա կերակուրը, քանզի այսպէս է պատրաստութիւնը. 9 Երկրին այցելութիւն կ’ընես ու զանիկա կը ջրես, Շատ կը հարստացնես զանիկա. Աստուծոյ գետը ջրով լեցուն է։Անոնց ցորեն կը պատրաստես, Վասն զի այսպէս պատրաստեցիր զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾	64:964:10 Ты посещаешь землю и утоляешь жажду ее, обильно обогащаешь ее: поток Божий полон воды; Ты приготовляешь хлеб, ибо так устроил ее; 64:10 ἐπεσκέψω επισκεπτομαι visit; inspect τὴν ο the γῆν γη earth; land καὶ και and; even ἐμέθυσας μεθυω get drunk αὐτήν αυτος he; him ἐπλήθυνας πληθυνω multiply τοῦ ο the πλουτίσαι πλουτιζω enrich αὐτήν αυτος he; him ὁ ο the ποταμὸς ποταμος river τοῦ ο the θεοῦ θεος God ἐπληρώθη πληροω fulfill; fill ὑδάτων υδωρ water ἡτοίμασας ετοιμαζω prepare τὴν ο the τροφὴν τροφη nourishment; provisions αὐτῶν αυτος he; him ὅτι οτι since; that οὕτως ουτως so; this way ἡ ο the ἑτοιμασία ετοιμασια preparation σου σου of you; your 64:10 יִשְׂמַ֬ח yiśmˈaḥ שׂמח rejoice צַדִּ֣יק ṣaddˈîq צַדִּיק just בַּ֭ ˈba בְּ in יהוָה [yhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חָ֣סָה ḥˈāsā חסה seek refuge בֹ֑ו vˈô בְּ in וְ֝ ˈw וְ and יִתְהַֽלְל֗וּ yiṯhˈallˈû הלל praise כָּל־ kol- כֹּל whole יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart 64:10. visita terram et inriga eam ubertate dita eam rivus Dei plenus aqua praeparabis frumentum eorum quia sic fundasti eamThou hast visited the earth, and hast plentifully watered it; thou hast many ways enriched it. The river of God is filled with water, thou hast prepared their food: for so is its preparation. 64:10. The just will rejoice in the Lord, and they will hope in him. And all the upright of heart will be praised. 64:10. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory. 9. Thou visitest the earth, and waterest it, thou greatly enrichest it; the river of God is full of water: thou providest them corn, when thou hast so prepared the earth. 64:9 Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, [which] is full of water: thou preparest them corn, when thou hast so provided for it: 64:10 Ты посещаешь землю и утоляешь жажду ее, обильно обогащаешь ее: поток Божий полон воды; Ты приготовляешь хлеб, ибо так устроил ее; 64:10 ἐπεσκέψω επισκεπτομαι visit; inspect τὴν ο the γῆν γη earth; land καὶ και and; even ἐμέθυσας μεθυω get drunk αὐτήν αυτος he; him ἐπλήθυνας πληθυνω multiply τοῦ ο the πλουτίσαι πλουτιζω enrich αὐτήν αυτος he; him ὁ ο the ποταμὸς ποταμος river τοῦ ο the θεοῦ θεος God ἐπληρώθη πληροω fulfill; fill ὑδάτων υδωρ water ἡτοίμασας ετοιμαζω prepare τὴν ο the τροφὴν τροφη nourishment; provisions αὐτῶν αυτος he; him ὅτι οτι since; that οὕτως ουτως so; this way ἡ ο the ἑτοιμασία ετοιμασια preparation σου σου of you; your 64:10 יִשְׂמַ֬ח yiśmˈaḥ שׂמח rejoice צַדִּ֣יק ṣaddˈîq צַדִּיק just בַּ֭ ˈba בְּ in יהוָה [yhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חָ֣סָה ḥˈāsā חסה seek refuge בֹ֑ו vˈô בְּ in וְ֝ ˈw וְ and יִתְהַֽלְל֗וּ yiṯhˈallˈû הלל praise כָּל־ kol- כֹּל whole יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart 64:10. visita terram et inriga eam ubertate dita eam rivus Dei plenus aqua praeparabis frumentum eorum quia sic fundasti eam Thou hast visited the earth, and hast plentifully watered it; thou hast many ways enriched it. The river of God is filled with water, thou hast prepared their food: for so is its preparation. 64:10. The just will rejoice in the Lord, and they will hope in him. And all the upright of heart will be praised. 64:10. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10. "Поток Божий полон воды" - разумеется сильный дождь, который и сейчас арабами называется рекой Божией. Adam Clarke: Commentary on the Bible - 1831 65:10: Thou waterest the ridges - In seedtime thou sendest that measure of rain that is necessary, in order to prepare the earth for the plough; and then, when the ridges are thrown into furrows, thou makest them soft with showers, so as to prepare them for the expansion of the seed, and the vegetation and developement of the embryo plant. Thou blessest the springing thereof - Literally, Thou wilt bless its germinations - its springing buds. Thou watchest over the young sprouts; and it is by thy tender, wise, and provident care that the ear is formed; and by thy bountiful goodness that mature grains fill the ear; and that one produces thirty, sixty, or a hundred or a thousand fold. Albert Barnes: Notes on the Bible - 1834 65:10: Thou waterest the ridges thereof abundantly - Or rather, its furrows, for so the Hebrew word properly means. Job 31:38; Job 39:10. The allusion is to the furrows made by the plow, which are filled with water by the rains. Thou settlest the furrows thereof - Or rather, thou beatest down the ridges thereof. Literally, thou makest them to descend. That is, The rain - falling on them - beats them down, so that the ground becomes level. Thou makest it soft with showers - Margin, thou dissolvest it. The idea is, to soften, to loosen, to make the soil light and open. All farmers know that this is necessary, and that it cannot be done without water. Thou blessest the springing thereof - Or, what springs from it; the vegetation. Thou dost bless it by causing it to grow luxuriantly, thus producing an abundant harvest. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:10: settlest the furrows thereof: or, causest rain to descend into the furrows thereof. makest it soft. Heb. dissolvest it. blessest. Psa 147:8; Co1 3:6, Co1 3:7 Geneva 1599 65:10 Thou (k) waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof. (k) By this description he shows that all the order of nature is a testimony of God's love toward us, who causes all creatures to serve our need. John Gill 65:10 Thou waterest the ridges thereof abundantly,.... Kimchi calls them the eminences of the earth, the little hills, the higher parts of ploughed land; those which lie between furrow and furrow seem to be meant, which being watered with rain become lower, and are made fruitful: these may denote such as are lifted up with their own imaginary purity and righteousness; and who, when the grace of God takes hold upon them, are humbled, and confess themselves the chief of sinners and the least of saints, renounce their own righteousness, and submit to Christ's; thou settlest the furrows thereof; or "thou causest the rain to descend into the furrows thereof" (p); which fills them, and makes them fruitful; and may design humble souls, whom the Lord fills with his good things, and makes them fruitful in every good work; thou makest it soft with showers; which through drought is become like iron and brass, and, without large and heavy showers, as the word (q) used signifies, and these repeated, it is so hard, that no impressions can be made upon it, nor anything spring out of it; and such is the hard heart of man, which God only can make soft by the means of his word, through the energy of his Spirit, and the efficacy of his grace; which coming in great abundance, like large showers of rain, removes the hardness of the heart, makes it susceptible of divine impressions, and of receiving the seed of the word, whereby it becomes fruitful; thou blessest the springing thereof; the tender blade, when it first peeps out of the earth; this the Lord nourishes and cherishes; he preserves it from the nipping frosts, by covering it with snow; he waters it with the dews of heaven, and warms it with the beams of the sun; he causes it to grow, and brings it to perfection: so the Lord takes great notice of the springing and buddings forth of grace, of the first acts and exercises of it in young converts, and takes care of them; and as he will not hurt them himself, nor break the bruised reed, nor quench the smoking flax; so he takes care that others should not; see Song 6:11; he gives them more grace, and strengthens what they have; causes it to grow, and brings it on to perfection. The word here used is the same by which Christ, the branch, is expressed, Zech 3:8; and as the Lord has blessed him with the blessings of goodness, so he blesses all the branches which are in him, Jn 15:4, Eph 1:3. (p) "descendere facis pluviam in sulcos ejus", Vatablus. (q) "guttis grandioribus", Piscator. John Wesley 65:10 Bringest down - For the rain dissolves the high and hard clods of earth.
64:1164:11: Զակօս նորա արբեցուցեր, եւ բազում արարեր զարմտիս նորա։ ՚Ի ցօղել նորա զուարթ եղիցի բոյս նորա[7043]. [7043] Ոմանք.Եղիցին բոյսք նորա։ 11 դու ոռոգեցիր նրա ակօսն ու բազմացրիր նրա արմտիքը, քո ցօղը զուարթ պիտի դարձնի նրա բոյսը: 10 Անոր ակօսները կը խմցնես Ու անոր փոսերը կը շտկես, Անձրեւներով կը կակուղցնես զանիկա։Կ’օրհնես անոր բոյսը։ Զակօս նորա արբուցեր, եւ ^[379]բազում արարեր զարմտիս նորա``. ի ցօղել նորա` զուարթ եղիցի բոյս նորա: 64:11: Զակօս նորա արբեցուցեր, եւ բազում արարեր զարմտիս նորա։ ՚Ի ցօղել նորա զուարթ եղիցի բոյս նորա[7043]. [7043] Ոմանք.Եղիցին բոյսք նորա։ 11 դու ոռոգեցիր նրա ակօսն ու բազմացրիր նրա արմտիքը, քո ցօղը զուարթ պիտի դարձնի նրա բոյսը: 10 Անոր ակօսները կը խմցնես Ու անոր փոսերը կը շտկես, Անձրեւներով կը կակուղցնես զանիկա։Կ’օրհնես անոր բոյսը։ zohrab-1805▾ eastern-1994▾ western am▾	64:1064:11 напояешь борозды ее, уравниваешь глыбы ее, размягчаешь ее каплями дождя, благословляешь произрастания ее; 64:11 τοὺς ο the αὔλακας αυλαξ he; him μέθυσον μεθυω get drunk πλήθυνον πληθυνω multiply τὰ ο the γενήματα γεννημα spawn; product αὐτῆς αυτος he; him ἐν εν in ταῖς ο the σταγόσιν σταγων he; him εὐφρανθήσεται ευφραινω celebrate; cheer ἀνατέλλουσα ανατελλω spring up; rise 64:11. sulcos eius inebria multiplica fruges eius pluviis inriga eam et germini eius benedicFill up plentifully the streams thereof, multiply its fruits; it shall spring up and rejoice in its showers. 10. Thou waterest her furrows abundantly; thou settlest the ridges thereof: thou makest it soft with showers; thou blessest the springing thereof. 64:10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof: 64:11 напояешь борозды ее, уравниваешь глыбы ее, размягчаешь ее каплями дождя, благословляешь произрастания ее; 64:11 τοὺς ο the αὔλακας αυλαξ he; him μέθυσον μεθυω get drunk πλήθυνον πληθυνω multiply τὰ ο the γενήματα γεννημα spawn; product αὐτῆς αυτος he; him ἐν εν in ταῖς ο the σταγόσιν σταγων he; him εὐφρανθήσεται ευφραινω celebrate; cheer ἀνατέλλουσα ανατελλω spring up; rise 64:11. sulcos eius inebria multiplica fruges eius pluviis inriga eam et germini eius benedic Fill up plentifully the streams thereof, multiply its fruits; it shall spring up and rejoice in its showers. ru▾ LXX-gloss▾ vulgate▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 65:11: Thou crownest the year - A full and plentiful harvest is the crown of the year; and this springs from the unmerited goodness of God. This is the diadem of the earth; עטרת ittarta, Thou encirclest, as with a diadem. A most elegant expression, to show the progress of the sun through the twelve signs of the zodiac, producing the seasons, and giving a sufficiency of light and heat alternately to all places on the surface of the globe, by its north and south declination (amounting to 23 28' at the solstices) on each side of the equator. A more beautiful image could not have been chosen; and the very appearance of the space termed the zodiac on a celestial globe, shows with what propriety the idea of a circle or diadem was conceived by this inimitable poet. Thy paths drop fatness - מעגליך magaleycha, "thy orbits." The various planets, which all have their revolutions within the zodiacal space, are represented as contributing their part to the general fructification of the year. Or perhaps the solar revolution through the twelve signs, dividing the year into twelve parts or months, may be here intended; the rains of November and February, the frosts and snows of December and January, being as necessary for the fructification of the soil, as the gentle showers of spring, the warmth of summer, and the heat and drought of autumn. The earth's diurnal rotation on its axis, its annual revolution in its orbit, and the moon's course in aecompanying the earth, are all wheels or orbits of God, which drop fatness, or produce fertility in the earth. Albert Barnes: Notes on the Bible - 1834 65:11: Thou crownest the year with thy goodness - Margin, the year of thy goodness. The Hebrew is literally the year of thy goodness - meaning a year remarkable for the manifestation of kindness; or a year of abundant productions. But the Hebrew will admit of the other construction, meaning that God crowns or adorns the year, as it Rev_olves, with his goodness; or that the harvests, the fruits, the flowers of the year are, as it were, a crown set on the head of the year. The Septuagint renders it, "Thou wilt bless the crown of the year of thy goodness." DeWette renders it, "Thou crownest the year with thy blessing." Luther, "Thou crownest the year with good." On the whole, the most probable meaning is that expressed in our common version, referring to the beauty and the abundant productions of the year as if they were a crown on its head. The seasons are often personified, and the year is here represented as a beautiful female, perhaps, walking forward with a diadem on her brow. And thy paths drop fatness - That is, fertility; or, Fertility attends thy goings. The word rendered "drop," means properly to distil; to let fall gently, as the rain or the dew falls to the earth; and the idea is, that whereever God goes, marching through the earth, fertility, beauty, abundance seems to distil or to fall gently along his path. God, in the advancing seasons, passes along through the earth, and rich abundance springs up wheRev_er he goes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:11: crownest: Psa 5:12 *marg. Psa 103:4; Pro 14:18; Heb 2:7-9 with thy: Heb. of thy thy paths: Psa 25:10, Psa 104:3; Joe 2:14, Joe 2:21-26; Hag 2:19; Mal 3:10 fatness: Psa 36:8; Rom 11:17 John Gill 65:11 Thou crownest the year with thy goodness,.... The whole circling year, from one end of it to the other; particularly that season of it when the harvest is gathered in; the seed being sown, the earth watered, the springing of it blessed, and the corn brought to perfection, the year is crowned with a plentiful harvest: this may denote the acceptable year of the Lord, the year of the redeemed, the whole Gospel dispensation, Is 61:2; in certain seasons and periods of which there have been great gatherings of souls to Christ; at the first of it multitudes were converted in Judea, and in the Gentile world, which were the first fruits of the Spirit; and in all ages there have been more or less instances of this kind; and in the latter day there will be a large harvest, when the Jews will be converted, and the fulness of the Gentiles brought in; and thy paths drop fatness; the heavens, as Jarchi interprets it; or the clouds, as Kimchi; which are the chariots and horses of God, in which he rides, and are the dust of his feet, Ps 104:3, Nahum 1:3; and these drop down rain upon the earth, and make it fat and flourishing; and may mystically design the administration of the Gospel, and the administration of ordinances; which are the paths in which the Lord goes forth to his people, and directs them to walk in, and in which he meets them with a fulness of blessings, and satisfies them as with marrow and fatness. Robert Jamieson, A. R. Fausset and David Brown 65:11 thy paths--ways of providence (Ps 25:4, Ps 25:10).
64:1264:12: օրհնեսցի պսակ տարւոյ քաղցրութան քոյ։ Դաշտք քո լցցին պարարտութեամբ. 12 Տարուայ պսակը պիտի օրհնուի քո քաղցրութեամբ, դաշտերդ պարարտութեամբ պիտի լցուեն: 11 Կը պսակես տարին քու բարութիւնովդ Ու քու շաւիղներդ պարարտութիւն կը կաթեցնեն ^[380]օրհնեսցի պսակ տարւոյ քաղցրութեան քո. դաշտք քո լցցին պարարտութեամբ: 64:12: օրհնեսցի պսակ տարւոյ քաղցրութան քոյ։ Դաշտք քո լցցին պարարտութեամբ. 12 Տարուայ պսակը պիտի օրհնուի քո քաղցրութեամբ, դաշտերդ պարարտութեամբ պիտի լցուեն: 11 Կը պսակես տարին քու բարութիւնովդ Ու քու շաւիղներդ պարարտութիւն կը կաթեցնեն zohrab-1805▾ eastern-1994▾ western am▾	64:1164:12 венчаешь лето благости Твоей, и стези Твои источают тук, 64:12 εὐλογήσεις ευλογεω commend; acclaim τὸν ο the στέφανον στεφανος.1 wreath; laurel τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period τῆς ο the χρηστότητός χρηστοτης kindness σου σου of you; your καὶ και and; even τὰ ο the πεδία πεδιον of you; your πλησθήσονται πληθω fill; fulfill πιότητος πιοτης fatness 64:12. volvetur annus in bonitate tua et vestigia tua rorabunt pinguidineThou shalt bless the crown of the year of thy goodness: and thy fields shall be filled with plenty. 11. Thou crownest the year with thy goodness; and thy paths drop fatness. 64:11 Thou crownest the year with thy goodness; and thy paths drop fatness: 64:12 венчаешь лето благости Твоей, и стези Твои источают тук, 64:12 εὐλογήσεις ευλογεω commend; acclaim τὸν ο the στέφανον στεφανος.1 wreath; laurel τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period τῆς ο the χρηστότητός χρηστοτης kindness σου σου of you; your καὶ και and; even τὰ ο the πεδία πεδιον of you; your πλησθήσονται πληθω fill; fulfill πιότητος πιοτης fatness 64:12. volvetur annus in bonitate tua et vestigia tua rorabunt pinguidine Thou shalt bless the crown of the year of thy goodness: and thy fields shall be filled with plenty. ru▾ LXX-gloss▾ vulgate▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. "Венчаешь лето благости Твоей". Виды этой благости перечислены далее: обилие пажити, а отсюда и хороший корм скоту, делающий его жирным и богатым шерстью. Adam Clarke: Commentary on the Bible - 1831 65:12: The pastures of the wilderness - Even the places which are not cultivated have their suffiency of moisture, so as to render them proper places of pasturage for cattle. The terms wilderness and desert, in the Sacred Writings, mean, in general, places not inhabited and uncultivated, though abounding with timber, bushes, and herbage. The little hills rejoice - Literally, The hills gird themselves with exultation. The metaphor appears to be taken from the frisking of lambs, bounding of kids, and dancing of shepherds and shepherdesses, in the joy-inspiring summer season. Albert Barnes: Notes on the Bible - 1834 65:12: They drop upon the pastures of the wilderness - The waste places, or the waste parts of the land; the uncultivated places, the places of rocks and sands. The word wilderness in the Scriptures does not mean, as with us, a tract of country covered with trees, but a place of barren rocks or sands - an uncultivated or thinly inhabited region. See the notes at Mat 3:1; notes at Isa 35:1. In those wastes, however, there would be valleys, or places watered by springs and streams that would afford pastures for flocks and herds. Such are the "pastures of the wilderness" referred to here. God's passing along those valleys would seem to "drop," or distil, fertility and beauty, causing grass and flowers to spring up in abundance, and clothing them with luxuriance. And the little hills rejoice on every side - Margin, as in Hebrew, are girded with joy. That is, Joyful, happy scenes surround them; or, they seem to be full of joy and happiness. The valleys and the hills alike seem to be made glad. The following remarks of Professor Hackett ("Illustrations of Scripture," p. 30), will explain this passage. "Another peculiarity of the desert is that, though the soil is sandy, it rarely consists, for successive days together, of mere sand; it is interspersed, at frequent intervals, with clumps of coarse grass and low shrubs, affording very good pasturage, not only for camels, the proper tenants of the desert, but for sheep and goats. The people of the villages on the borders of the desert are accustomed to lead forth their flocks to the pastures found there. We frequently passed on our way shepherds so employed; and it was interesting to observe as a verification of what is implied in the Saviour's statement Mat 25:33, that the sheep and goats were not kept distinct, but intermixed with one another. The shepherds not only frequent the parts of the desert near their places of abode, but go often to a considerable distance from them; they remain absent for weeks and months, only changing their station from time to time, as their needs in respect to water and herbage may require. The incident related of Moses shows that the pastoral habits of the people were the same in his day: 'Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the further part of the desert, even to Horeb,' Exo 3:1. It is of the desert in this sense, as supplying to some extent the means of pasturage, that the prophet Joel speaks in Joe 1:19; Joe 2:22. The psalmist also says Psa 65:12-13, with the same reference: Thou crownest the year with thy goodness, And thy paths drop fatness; They drop fatness on the pastures of the wilderness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:12: drop: Psa 104:10-13; Job 38:26, Job 38:27 rejoice: Heb. are girded with joy, Psa 65:6; Isa 55:9-13, Isa 61:10, Isa 61:11 John Gill 65:12 They drop upon the pastures of the wilderness,.... As well as upon the ploughed land, and turn them into a fruitful field; which may denote the Gentile world, whither the Gospel was sent by Christ, and preached by his apostles; and whose doctrines dropped as the rain, and prospered to the thing whereunto they were sent, and made this wilderness as the garden of God; and the little hills rejoice on every side; or "joy girds the hills"; or "they are girded with joy" (r); or "gird themselves with joy", as the Targum; being covered on all sides with grass, herbs, and trees: these may denote the churches of Christ, and little hills of Sion, who rejoice when the interest of Christ flourishes, Ps 68:14. (r) "collesque exultatione accinguntur", Tigurine version, Junius & Tremellius, Piscator; so Ainsworth; "accinxerunt se", Pagninus; "accingent se", Montanus. John Wesley 65:12 Wilderness - Which though neglected by men, are furnished with food for beasts. Robert Jamieson, A. R. Fausset and David Brown 65:12 wilderness--places, though not inhabited by men, fit for pasture (Lev 16:21-22; Job 24:5). pastures--is literally, "folds," or "enclosures for flocks"; and in Ps 65:13 it may be "lambs," the same word used and so translated in Ps 37:20; so that "the flocks are clothed with lambs" (a figure for abundant increase) would be the form of expression.
64:1364:13: պարարտասցին գեղեցկութիւնք անապատի[7044]։ [7044] Յօրինակին.Պարարասցին գեղ՛՛։ 13 Անապատի գեղեցկութիւնները պիտի փթթեն, բլուրները ցնծութեամբ պիտի զգեստաւորուեն: 12 Անապատի արօտներուն վրայ կը կաթեցնեն Ու բլուրները ուրախութիւնով պատած են։ պարարտասցին գեղեցկութիւնք անապատի``. բլուրք ցնծութիւն զգեցցին: 64:13: պարարտասցին գեղեցկութիւնք անապատի[7044]։ [7044] Յօրինակին.Պարարասցին գեղ՛՛։ 13 Անապատի գեղեցկութիւնները պիտի փթթեն, բլուրները ցնծութեամբ պիտի զգեստաւորուեն: 12 Անապատի արօտներուն վրայ կը կաթեցնեն Ու բլուրները ուրախութիւնով պատած են։ zohrab-1805▾ eastern-1994▾ western am▾	64:1264:13 источают на пустынные пажити, и холмы препоясываются радостью; 64:13 πιανθήσονται πιαινω the ὡραῖα ωραιος attractive; seasonable τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ἀγαλλίασιν αγαλλιασις exultation; joyfulness οἱ ο the βουνοὶ βουνος mound περιζώσονται περιζωννυμι wrap; gird up 64:13. pinguescent pascua deserti et exultatione colles accingenturThe beautiful places of the wilderness shall grow fat: and the hills shall be girded about with joy, 12. They drop upon the pastures of the wilderness: and the hills are girded with joy. 64:12 They drop [upon] the pastures of the wilderness: and the little hills rejoice on every side: 64:13 источают на пустынные пажити, и холмы препоясываются радостью; 64:13 πιανθήσονται πιαινω the ὡραῖα ωραιος attractive; seasonable τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ἀγαλλίασιν αγαλλιασις exultation; joyfulness οἱ ο the βουνοὶ βουνος mound περιζώσονται περιζωννυμι wrap; gird up 64:13. pinguescent pascua deserti et exultatione colles accingentur The beautiful places of the wilderness shall grow fat: and the hills shall be girded about with joy, ru▾ LXX-gloss▾ vulgate▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 65:13: The pastures are clothed with flocks - Cattle are seen in every plain, avenue, and vista, feeding abundantly; and the valleys are clothed, and wave with the richest harvests; and transports of joy are heard every where in the cheerful songs of the peasantry, the singing of the birds, the neighing of the horse, the lowing of the ox, and the bleating of the sheep. Claudian uses the same image: - Viridis amictus montium. "The green vesture of the mountains." Shout for joy, they also sing - They are not loud and unmeaning sounds, they are both music and harmony in their different notes; all together form one great concert, and the bounty of God is the subject which they all celebrate. What an inimitable description! And yet the nervous Hebrew is not half expressed, even by the amended translation and paraphrase above. Albert Barnes: Notes on the Bible - 1834 65:13: The pastures are clothed with flocks - The flocks stand so thick together, and are spread so far, that they seem to be a clothing for the pasture; or, the fields are entirely covered with them. The valleys also are covered over with corn - With grain. That is, the parts of the land - the fertile valleys - which are devoted to tillage. They are covered over, or clothed with waving grain, as the pasture-fields are with flocks. They shout for joy, they also sing - They seem to be full of joy and happiness. What a beautiful image is this! How well does it express the loveliness of nature; how appropriately does it describe the goodness of God! Everything seems to be happy; to be full of song; and all this is to be traced to the goodness of God, as it all serves to express that goodness. Strange that there should be an atheist in such a world as this; - strange that there should be an unhappy man; - strange that amidst such beauties, while all nature joins in rejoicing and praise - pastures, cultivated fields, valleys, hills - there can be found a human being who, instead of uniting in the language of joy, makes himself miserable by attempting to cherish the feeling that God is not good! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 65:13: pastures: Psa 104:24-28; Zac 9:17; Act 14:17 they shout: Psa 96:11-13, Psa 98:7-9; Isa 35:1, Isa 35:2, Isa 35:10, Isa 52:9, Isa 55:12; Jer 48:33 Geneva 1599 65:13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, (l) they also sing. (l) That is, the dumb creatures will not only rejoice for a time for God's benefits, but will continually sing. John Gill 65:13 The pastures are clothed with flocks,.... Of sheep, which are so thick, that there is scarce anything to be seen upon the pastures but them; which look as if they were clothed with them: these may intend the multitude of converts, signified by the flocks of Kedar, and rams of Nebaioth; which gathering about the church, and joining to her, she clothes herself with them as with an ornament, Is 60:7 it may be rendered the "rams clothe", or "cover, the flocks" (s); or the flocks are clothed, or covered, with the rams, as expressive of their copulation with them; and so the Targum, "the rams ascend upon the flocks;'' which sense is favoured by the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; the valleys also are covered over with corn; being made very fruitful with the rain, and bringing forth in great abundance; so humble souls are the most fruitful ones; they shout for joy, they also sing; that is, the pastures, hills, and valleys, being laden with all kind of fruit for the use of man and beast, for necessity and pleasure, which occasion joy to the inhabitants of the earth: this may be expressive of the joy that will be among men, when the interest of Christ will be in a more flourishing condition in the latter day; see Is 49:13. (s) Sept. "arietes", V. L. John Wesley 65:13 Sing - They are abundantly satisfied with thy goodness, and in their manner sing forth the praise of their benefactor.
64:1464:14: Բլուրք ցնծութիւն զգեցցին, եւ զգեցցին խոյք մաքեաց։ Հովիտք բազում արասցեն ցորեան, աղաղակեսցեն եւ օրհնեսցեն։ Տունք. ժզ̃։ 14 Մաքիների խոյերը պիտի զուգուեն, հովիտներն առատ ցորեն պիտի բերեն, պիտի ցնծան ու օրհներգեն: 13 Արօտները հօտերով ծածկուած են Ու հովիտները՝ ցորենով։Անոնք ցնծութեամբ կ’աղաղակեն ու կ’երգեն։ զգեցցին ^[381]խոյք մաքեաց``. հովիտք բազում արասցեն ցորեան. աղաղակեսցեն եւ օրհնեսցեն: 64:14: Բլուրք ցնծութիւն զգեցցին, եւ զգեցցին խոյք մաքեաց։ Հովիտք բազում արասցեն ցորեան, աղաղակեսցեն եւ օրհնեսցեն։ Տունք. ժզ̃։ 14 Մաքիների խոյերը պիտի զուգուեն, հովիտներն առատ ցորեն պիտի բերեն, պիտի ցնծան ու օրհներգեն: 13 Արօտները հօտերով ծածկուած են Ու հովիտները՝ ցորենով։Անոնք ցնծութեամբ կ’աղաղակեն ու կ’երգեն։ zohrab-1805▾ eastern-1994▾ western am▾	64:1364:14 луга одеваются стадами, и долины покрываются хлебом, восклицают и поют. 64:14 ἐνεδύσαντο ενδυω dress in; wear οἱ ο the κριοὶ κριος the προβάτων προβατον sheep καὶ και and; even αἱ ο the κοιλάδες κοιλας multiply σῖτον σιτος wheat κεκράξονται κραζω cry καὶ και and; even γὰρ γαρ for ὑμνήσουσιν υμνεω sing a hymn 64:14. vestientur agnis greges et valles plenae erunt frumento coaequabuntur et canentThe rams of the flock are clothed, and the vales shall abound with corn: they shall shout, yea they shall sing a hymn. 13. The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing. 64:13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing: 64:14 луга одеваются стадами, и долины покрываются хлебом, восклицают и поют. 64:14 ἐνεδύσαντο ενδυω dress in; wear οἱ ο the κριοὶ κριος the προβάτων προβατον sheep καὶ και and; even αἱ ο the κοιλάδες κοιλας multiply σῖτον σιτος wheat κεκράξονται κραζω cry καὶ και and; even γὰρ γαρ for ὑμνήσουσιν υμνεω sing a hymn 64:14. vestientur agnis greges et valles plenae erunt frumento coaequabuntur et canent The rams of the flock are clothed, and the vales shall abound with corn: they shall shout, yea they shall sing a hymn. ru▾ LXX-gloss▾ vulgate▾

Սաղմոս / Psalms - 64 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill