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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 В еврейской, греческой и латинской Библиях этот псалом не имеет надписания имени автора. По близкой связи его содержания с предшествующими псалмами, начиная с 92, его нужно считать написанным одновременно с последними, т. е. во время царя Иосии. Воспевайте Господа и служите пред Ним (1-2). Убедитесь, что Он - наш Творец и Пастырь, а потому входите в Его храм для прославления Его великого имени, так как от служения и верности Ему зависит и вечность Его великих обетований над своим народом (3-5). Matthew Henry: Concise Commentary on the Whole Bible - 1706 It is with good reason that many sing this psalm very frequently in their religious assemblies, for it is very proper both to express and to excite pious and devout affections towards God in our approach to him in holy ordinances; and, if our hearts go along with the words, we shall make melody in it to the Lord. The Jews say it was penned to be sung with their thank-offerings; perhaps it was; but we say that as there is nothing in it peculiar to their economy so its beginning with a call to all lands to praise God plainly extends it to the gospel-church. Here, I. We are called upon to praise God and rejoice in him, ver. 1, 2, 4. II. We are furnished with matter for praise; we must praise him, considering his being and relation to us (ver. 3) and his mercy and truth, ver. 5. These are plain and common things, and therefore the more fit to be the matter of devotion. Adam Clarke: Commentary on the Bible - 1831 All nations are exhorted to praise the Lord, Psa 100:1, Psa 100:2; to acknowledge him to be the Sovereign God and their Creator and that they are his people and the flock of his pasture, Psa 100:3; to worship him publicly, and be grateful for his mercies, Psa 100:4. The reasons on which this is founded; his own goodness, his everlasting mercy, and his ever-during truth, Psa 100:5. This Psalm is entitled in the Hebrew מזמור לתודה mizmor lethodah, not "A Psalm of Praise," as we have it, but "A Psalm for the confession, or for the confession-offering," very properly translated by the Chaldee: שבחא על קורבן תודתא shibcha al kurban todetha, "Praise for the sacrifice (or offering) of confession." The Vulgate, Septuagint, and Ethiopic have followed this sense. The Arabic attributes it to David. The Syriac has the following prefixed: "Without a name. Concerning Joshua the son of Nun, when he had ended the war with the Ammonites: but in the new covenant it relates to the conversion of the Gentiles to the faith." It is likely that it was composed after the captivity, as a form of thanksgiving to God for that great deliverance, as well as an inducement to the people to consecrate themselves to him, and to be exact in the performance of the acts of public worship. Albert Barnes: Notes on the Bible - 1834 100:0: This psalm - so beautiful - so grand - so often sung in all lands and languages - completes this "group" of psalms respecting the reign of God, or the reasons for praise as derived from the fact that he reigns. In the pRev_ious psalms in this group Ps. 95-99 the call to praise had been in some respects local and particular; in this, it is universal. All lands are called on to praise him; all people to worship him as God. The "ground" of this, as stated in the psalm, is that he is their "Maker;" that he is the Creator of all. As all have derived their being from him, they are called on to praise him as their common Creator and Father. So far as the reason here referred to is a ground for praise and worship, it applies to all people now. The nations - the people of the earth - are one. However much they may differ in complexion, in language, in customs, in religion, they have all been formed by the same God; they are all of one family; they are all entitled to the same privileges; they may all have the same access to his throne. The races of people are one; and all should gather around the throne of their common Creator, and render him united praise. This psalm has been sung by million and hundreds of million; it will continue to be sung to the end of time. The psalm is entitled "A Psalm of praise In the margin, "thanksgiving." The Septuagint is, "A Psalm of Confession" - εἰς ἐξομολόγησιν eis homologē sin. So the Latin Vulgate, and the Chaldee. The Syriac version is, "anonymous," or, without a name; "concerning Joshua the son of Nun, when he subdued the Ammonites." Luther: "A Psalm of Thanksgiving." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 100:1, An exhortation to praise God, cheerfully, Psa 100:3, for his greatness; Psa 100:4, and for his power. Psa 145:1 *title Carl Friedrich Keil and Franz Delitzsch Call of All the World to the Service of the True God This Psalm closes the series of deutero-Isaianic Psalms, which began with Ps 91. There is common to all of them that mild sublimity, sunny cheerfulness, unsorrowful spiritual character, and New Testament expandedness, which we wonder at in the second part of the Book of Isaiah; and besides all this, they are also linked together by the figure anadiplosis, and manifold consonances and accords. The arrangement, too, at least from Ps 93:1-5 onwards, is Isaianic: it is parallel with the relation of Is 24:1 to Ps 13:1. Just as the former cycle of prophecies closes that concerning the nations, after the manner of a musical finale, so the Psalms celebrating the dominion of God, from Ps 93:1-5 onwards, which vividly portray the unfolded glory of the kingship of Jahve, have Jubilate and Cantate Psalms in succession. From the fact that this last Jubilate is entirely the echo of the first, viz., of the first half of Ps 95:1-11, we see how ingenious the arrangement is. There we find all the thoughts which recur here. There it is said in Ps 95:7, He is our God, and we are the people of His pasture and the flock of His hand. And in Ps 95:2, Let us come before His face with thanksgiving (בּתודה), let us make a joyful noise unto Him in songs! This תודה is found here in the title of the Psalm, מזמור לתּודה. Taken in the sense of a "Psalm for thanksgiving," it would say but little. We may take לתודה in a liturgical sense (with the Targum, Mendelssohn, Ewald, and Hitzig), like ליום השׁבת, Ps 92:1, in this series, and like להזכיר in Ps 38:1; Ps 70:1. What is intended is not merely the tôda of the heart, but the shelamı̂m-tôda, תּודה זבח, Ps 107:22; Ps 116:17, which is also called absolutely תודה in Ps 56:13, 2Chron 29:31. That kind of shelamı̂m is thus called which is presented על־תודה, i.e., as thankful praise for divine benefits received, more particularly marvellous protection and deliverance (vid., Ps 107). John Gill INTRODUCTION TO PSALM 100 A Psalm of Praise. The Arabic version ascribes this psalm to David, and very likely it is one of his: the Targum calls it "a hymn for the sacrifice of thanksgiving;'' and so Jarchi. It is supposed to have been used when peace offerings for thanksgivings were offered up, Lev 7:11. The Syriac inscription is very odd; "concerning Joshua the son of Nun, when he made the war of the Ammonites to cease;'' though it more rightly adds, "but in the New Testament, when the Gentiles are converted to the faith:'' and indeed the scope of the psalm is to exhort the Gentiles to praise the Messiah, to serve and worship him, from the consideration of his goodness and mercy, truth and faithfulness.
99:199:1: Սաղմոս խոստովանութեան ՚ի Դաւիթ. ՂԹ։ 1 Դաւթի խոստովանութեան սաղմոսը Գոհութեան Սաղմոս Սաղմոս խոստովանութեան ^[623]Դաւթի: 99:1: Սաղմոս խոստովանութեան ՚ի Դաւիթ. ՂԹ։ 1 Դաւթի խոստովանութեան սաղմոսը Գոհութեան Սաղմոս zohrab-1805▾ eastern-1994▾ western am▾	99:099:0 Псалом [Давида] хвалебный. 99:1 ψαλμὸς ψαλμος psalm εἰς εις into; for ἐξομολόγησιν εξομολογησις clang; cry τῷ ο the κυρίῳ κυριος lord; master πᾶσα πας all; every ἡ ο the γῆ γη earth; land 99:1 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מָ֭לָךְ ˈmālāḵ מלך be king יִרְגְּז֣וּ yirgᵊzˈû רגז quake עַמִּ֑ים ʕammˈîm עַם people יֹשֵׁ֥ב yōšˌēv ישׁב sit כְּ֝רוּבִ֗ים ˈkᵊrûvˈîm כְּרוּב cherub תָּנ֥וּט tānˌûṭ נוט [uncertain] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 99:1. canticum in gratiarum actioneA psalm of praise. 99:1. A Psalm of David himself. The Lord has reigned: let the peoples be angry. He sits upon the cherubim: let the earth be moved. 99:1. The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved. ' A Psalm of thanksgiving. 99:0 KJV Chapter [100] A Psalm of praise: 99:0 Псалом [Давида] хвалебный. 99:1 ψαλμὸς ψαλμος psalm εἰς εις into; for ἐξομολόγησιν εξομολογησις clang; cry τῷ ο the κυρίῳ κυριος lord; master πᾶσα πας all; every ἡ ο the γῆ γη earth; land 99:1 יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH מָ֭לָךְ ˈmālāḵ מלך be king יִרְגְּז֣וּ yirgᵊzˈû רגז quake עַמִּ֑ים ʕammˈîm עַם people יֹשֵׁ֥ב yōšˌēv ישׁב sit כְּ֝רוּבִ֗ים ˈkᵊrûvˈîm כְּרוּב cherub תָּנ֥וּט tānˌûṭ נוט [uncertain] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 99:1. canticum in gratiarum actione A psalm of praise. 99:1. A Psalm of David himself. The Lord has reigned: let the peoples be angry. He sits upon the cherubim: let the earth be moved. 99:1. The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved. 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 100:1: Make a joyful noise - הריעו hariu, exult, triumph, leap for joy. All ye lands - Not only Jews, but Gentiles, for the Lord bestows his benefits on all with a liberal hand. Albert Barnes: Notes on the Bible - 1834 100:1: Make a joyful noise unto the Lord - See the notes at Psa 95:1. All ye lands - Margin, as in Hebrew, "all the earth." The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for "all;" there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, Psa 100:3. The psalm is based on the unity of the human race; on the fact that there is one God and Father of all, and one great family on earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 100:1: praise: or, thanksgiving Make: Psa 32:11, Psa 47:1, Psa 47:5, Psa 66:1, Psa 66:4, Psa 95:1, Psa 95:2, Psa 98:4; Isa 24:14-16, Isa 42:10-12; Zep 3:14; Luk 19:37 all ye lands: Heb. all the earth, Psa 67:4, Psa 68:32, Psa 117:1, Psa 117:2; Deu 32:43; Zac 14:9; Rom 15:10 Carl Friedrich Keil and Franz Delitzsch 100:1 The call in Ps 100:1 sounds like Ps 98:4; Ps 66:1. כּל־הארץ are all lands, or rather all men belonging to the earth's population. The first verse, without any parallelism and in so far monostichic, is like the signal for a blowing of the trumpets. Instead of "serve Jahve with gladness (בּשׂמחה)," it is expressed in Ps 2:11, "serve Jahve with fear (בּיראה)." Fear and joy do not exclude one another. Fear becomes the exalted Lord, and the holy gravity of His requirements; joy becomes the gracious Lord, and His blessed service. The summons to manifest this joy in a religious, festive manner springs up out of an all-hopeful, world-embracing love, and this love is the spontaneous result of living faith in the promise that all tribes of the earth shall be blessed in the seed of Abraham, and in the prophecies in which this promise is unfolded. דּעוּ (as in Ps 4:4) Theodoret well interprets δι ̓ αὐτῶν μάθετε τῶν πραγμάτων. They are to know from facts of outward and inward experience that Jahve is God: He hath made us, and not we ourselves. Thus runs the Chethξb, which the lxx follows, αὐτὸς ἔποήσεν ἡμᾶς καὶ οὐχ ἡμεῖς (as also the Syriac and Vulgate); but Symmachus (like Rashi), contrary to all possibilities of language, renders αὐτὸς ἐποίησεν ἡμᾶς οὐκ ὄντας. Even the Midrash (Bereshith Rabba, ch. c. init.) finds in this confession the reverse of the arrogant words in the mouth of Pharaoh: "I myself have made myself" (Ezek 29:3). The Ker, on the other hand, reads לו, (Note: According to the reckoning of the Masora, there are fifteen passages in the Old Testament in which לא is written and לו is read, viz., Ex 21:8; Lev 11:21; Lev 25:30; 1Kings 2:3; 2Kings 16:18; 4Kings 8:10; Is 9:2; Is 63:9; Ps 100:3; Ps 139:16; Job 13:15 cf. the note there, Ps 41:4; Prov 19:7; Prov 26:2; Ezra 4:2. Because doubtful, Is 49:5; 1Chron 11:20 are not reckoned with these.) which the Targum, Jerome, and Saadia follow and render: et ipsius nos sumus. Hengstenberg calls this Ker quite unsuitable and bad; and Hupfeld, on the other hand, calls the Chethb an "unspeakable insipidity." But in reality both readings accord with the context, and it is clear that they are both in harmony with Scripture. Many a one has drawn balsamic consolation from the words ipse fecit nos et non ipsi nos; e.g., Melancthon when disconsolately sorrowful over the body of his son in Dresden on the 12th July 1559. But in ipse fecit nos et ipsius nos sumus there is also a rich mine of comfort and of admonition, for the Creator of also the Owner, His heart clings to His creature, and the creature owes itself entirely to Him, without whom it would not have had a being, and would not continue in being. Since, however, the parallel passage, Ps 95:7, favours ולו rather than ולא; since, further, ולא ,reh is the easier reading, inasmuch as הוּא leads one to expect that an antithesis will follow (Hitzig); and since the "His people and the sheep of His pasture" that follows is a more natural continuation of a preceding ולו אנחנו than that it should be attached as a predicative object to עשׂנוּ over a parenthetical ולא אנחנו: the Ker decidedly maintains the preference. In connection with both readings, עשׂה has a sense related to the history of redemption, as in 1Kings 12:6. Israel is Jahve's work (מעשׂה), Is 29:23; Is 60:21, cf. Deut 32:6, Deut 32:15, not merely as a people, but as the people of God, who were kept in view even in the calling of Abram. Geneva 1599 100:1 "A Psalm of praise." Make a (a) joyful noise unto the LORD, all ye lands. (a) He prophecies that God's benefits in calling the Gentiles will be so great that they will have wonderful opportunity to praise his mercy and rejoice. John Gill 100:1 Make a joyful noise unto the Lord, all ye lands. Or, "all the earth" (c); that is, as the Targum, all the inhabitants of the earth, who are called upon to shout unto him as their King; as the angels did at his birth, the disciples when he made his public entrance into Jerusalem, the apostles at his ascension to heaven, the saints when the marriage of him, the Lamb, will be come, and both men and angels when he shall descend from heaven to judge the world; and such a joyful noise or shout should be made unto him as to a triumphant conqueror, who has got the victory over sin, Satan, death, and the grave, and every enemy of his and his people, and made them more than conquerors through himself; see Ps 95:1. (c) "omnis terra", V. L. Pagninus, Montanus, Tigurine version, &c. Robert Jamieson, A. R. Fausset and David Brown 100:1 As closing this series (see on Ps 93:1), this Psalm is a general call on all the earth to render exalted praise to God, the creator, preserver, and benefactor of men. (Ps 100:1-5) With thankful praise, unite service as the subjects of a king (Ps 2:11-12).
99:299:2: Աղաղակեցէ՛ք առ Տէր ամենայն երկիր, ծառայեցէ՛ք Տեառն ուրախութեամբ։ 2 Աղաղակեցէ՛ք Տիրոջ առջեւ, երկրի բոլո՛ր բնակիչներ, ծառայեցէ՛ք Տիրոջն ուրախութեամբ: [100:1] Աղաղակեցէ՛ք Տէրոջը, ո՛վ բոլոր երկիր։ Աղաղակեցէք առ Տէր, ամենայն երկիր: 99:2: Աղաղակեցէ՛ք առ Տէր ամենայն երկիր, ծառայեցէ՛ք Տեառն ուրախութեամբ։ 2 Աղաղակեցէ՛ք Տիրոջ առջեւ, երկրի բոլո՛ր բնակիչներ, ծառայեցէ՛ք Տիրոջն ուրախութեամբ: [100:1] Աղաղակեցէ՛ք Տէրոջը, ո՛վ բոլոր երկիր։ zohrab-1805▾ eastern-1994▾ western am▾	99:199:1 Воскликните Господу, вся земля! 99:2 δουλεύσατε δουλευω give allegiance; subject τῷ ο the κυρίῳ κυριος lord; master ἐν εν in εὐφροσύνῃ ευφροσυνη celebration εἰσέλθατε εισερχομαι enter; go in ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness 99:2 יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion גָּדֹ֑ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and רָ֥ם rˌām רום be high ה֝֗וּא ˈhˈû הוּא he עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַמִּֽים׃ ʕammˈîm עַם people 99:2. iubilate Domino omnis terra servite Domino in laetitia ingredimini coram eo in laudeSing joyfully to God, all the earth: Serve ye the Lord with gladness. Come in before his presence with exceeding great joy. 99:2. The Lord is great in Zion, and he is high above all peoples. 99:2. The LORD [is] great in Zion; and he [is] high above all the people. 1. Make a joyful noise unto the LORD, all ye lands. 99:1 Make a joyful noise unto the LORD, all ye lands: 99:1 Воскликните Господу, вся земля! 99:2 δουλεύσατε δουλευω give allegiance; subject τῷ ο the κυρίῳ κυριος lord; master ἐν εν in εὐφροσύνῃ ευφροσυνη celebration εἰσέλθατε εισερχομαι enter; go in ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ἐν εν in ἀγαλλιάσει αγαλλιασις exultation; joyfulness 99:2 יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in צִיֹּ֣ון ṣiyyˈôn צִיֹּון Zion גָּדֹ֑ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and רָ֥ם rˌām רום be high ה֝֗וּא ˈhˈû הוּא he עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַמִּֽים׃ ʕammˈîm עַם people 99:2. iubilate Domino omnis terra servite Domino in laetitia ingredimini coram eo in laude Sing joyfully to God, all the earth: Serve ye the Lord with gladness. Come in before his presence with exceeding great joy. 99:2. The Lord is great in Zion, and he is high above all peoples. 99:2. The LORD [is] great in Zion; and he [is] high above all the people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Идите пред лице Его с восклицанием" - идите к Его алтарю с хвалебными гимнами. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Importunate Exhortations to Praise God; Motives for Praising God. 1 Make a joyful noise unto the LORD, all ye lands. 2 Serve the LORD with gladness: come before his presence with singing. 3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. 4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name. 5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations. Here, I. The exhortations to praise are very importunate. The psalm does indeed answer to the title, A psalm of praise; it begins with that call which of late we have several times met with (v. 1), Make a joyful noise unto the Lord, all you lands, or all the earth, all the inhabitants of the earth. When all nations shall be discipled, and the gospel preached to every creature, then this summons will be fully answered to. But, if we take the foregoing psalm to be (as we have opened it) a call to the Jewish church to rejoice in the administration of God's kingdom, which they were under (as the four psalms before it were calculated for the days of the Messiah), this psalm, perhaps, was intended for proselytes, that came over out of all lands to the Jews' religion. However, we have here, 1. A strong invitation to worship God; not that God needs us, or any thing we have or can do, but it is his will that we should serve the Lord, should devote ourselves to his service and employ ourselves in it; and that we should not only serve him in all instances of obedience to his law, but that we should come before his presence in the ordinances which he has appointed and in which he has promised to manifest himself (v. 2), that we should enter into his gates and into his courts (v. 4), that we should attend upon him among his servants, and keep there where he keeps court. In all acts of religious worship, whether in secret or in our families, we come into God's presence, and serve him; but it is in public worship especially that we enter into his gates and into his courts. The people were not permitted to enter into the holy place; there the priests only went in to minister. But let the people be thankful for their place in the courts of God's house, to which they were admitted and where they gave their attendance. 2. Great encouragement given us, in worshipping God, to do it cheerfully (v. 2): Serve the Lord with gladness. This intimates a prediction that in gospel-times there should be special occasion for joy; and it prescribes this as a rule of worship: Let God be served with gladness. By holy joy we do really serve God; it is an honour to him to rejoice in him; and we ought to serve him with holy joy. Gospel-worshippers should be joyful worshippers; if we serve God in uprightness, let us serve him with gladness. We must be willing and forward to it, glad when we are called to go up to the house of the Lord (Ps. cxxii. 1), looking upon it as the comfort of our lives to have communion with God; and we must be pleasant and cheerful in it, must say, It is good to be here, approaching to God, in every duty, as to God our exceeding Joy, Ps. xliii. 4. We must come before his presence with singing, not only songs of joy, but songs of praise. Enter into his gates with thanksgiving, v. 4. We must not only comfort ourselves, but glorify God, with our joy, and let him have the praise of that which we have the pleasure of. Be thankful to him and bless his name; that is, (1.) We must take it as a favour to be admitted into his service, and give him thanks that we have liberty of access to him, that we have ordinances instituted and opportunity continued of waiting upon God in those ordinances. (2.) We must intermix praise and thanksgiving with all our services. This golden thread must run through every duty (Heb. xiii. 15), for it is the work of angels. In every thing give thanks, in every ordinance, as well as in every providence. II. The matter of praise, and motives to it, are very important, v. 3, 5. Know you what God is in himself and what he is to you. Note, Knowledge is the mother of devotion and of all obedience: blind sacrifices will never please a seeing God. "Know it; consider and apply it, and then you will be more close and constant, more inward and serious, in the worship of him." Let us know then these seven things concerning the Lord Jehovah, with whom we have to do in all the acts of religious worship:-- 1. That the Lord he is God, the only living and true God--that he is a Being infinitely perfect, self-existent, and self-sufficient, and the fountain of all being; he is God, and not a man as we are. He is an eternal Spirit, incomprehensible and independent, the first cause and last end. The heathen worshipped the creature of their own fancy; the workmen made it, therefore it is not God. We worship him that made us and all the world; he is God, and all other pretended deities are vanity and a lie, and such as he has triumphed over. 2. That he is our Creator: It is he that has made us, and not we ourselves. I find that I am, but cannot say, I am that I am, and therefore must ask, Whence am I? Who made me? Where is God my Maker? And it is the Lord Jehovah. He gave us being, he gave us this being; he is both the former of our bodies and the Father of our spirits. We did not, we could not, make ourselves. It is God's prerogative to be his own cause; our being is derived and depending. 3. That therefore he is our rightful owner. The Masorites, by altering one letter in the Hebrew, read it, He made us, and his we are, or to him we belong. Put both the readings together, and we learn that because God made us, and not we ourselves, therefore we are not our own, but his. He has an incontestable right to, and property in, us and all things. His we are, to be actuated by his power, disposed of by his will, and devoted to his honour and glory. 4. That he is our sovereign ruler: We are his people or subjects, and he is our prince, our rector or governor, that gives law to us as moral agents, and will call us to an account for what we do. The Lord is our judge; the Lord is our lawgiver. We are not at liberty to do what we will, but must always make conscience of doing as we are bidden. 5. That he is our bountiful benefactor. We are not only his sheep, whom he is entitled to, but the sheep of his pasture, whom he takes care of; the flock of his feeding (so it may be read); therefore the sheep of his hand; at his disposal because the sheep of his pasture, Ps. xcv. 7. He that made us maintains us, and gives us all good things richly to enjoy. 6. That he is a God of infinite mercy and goodness (v. 5): The Lord is good, and therefore does good; his mercy is everlasting; it is a fountain that can never be drawn dry. The saints, who are now the sanctified vessels of mercy, will be, to eternity, the glorified monuments of mercy. 7. That he is a God of inviolable truth and faithfulness: His truth endures to all generations, and no word of his shall fall to the ground as antiquated or revoked. The promise is sure to all the seed, from age to age. Adam Clarke: Commentary on the Bible - 1831 100:2: Serve the Lord with gladness - It is your privilege and duty to be happy in your religious worship. The religion of the true God is intended to remove human misery, and to make mankind happy. He whom the religion of Christ has not made happy does not understand that religion, or does not make a proper use of it. Albert Barnes: Notes on the Bible - 1834 100:2: Serve the Lord with gladness - That is, In your worship, and in all your acts of obedience. Let there be joy in this service. Let it not be with the fear of slaves; not as a matter of compulsion and force; not with reluctance, moroseness, or gloom. Let it be a cheerful, happy service; let it be freely rendered, let it be an occasion of joy to the soul. The service of God is a source of the highest joy that man knows. Come before his presence with singing - As expressive of joy. So the birds sing; so nature rejoices; so should man - intelligent, redeemed, immortal man, be joyful. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 100:2: Serve: Psa 63:4, Psa 63:5, Psa 71:23, Psa 107:21, Psa 107:22; Deu 12:12, Deu 16:11, Deu 16:14, Deu 28:47; Kg1 8:66; Act 2:46, Act 2:47; Phi 4:4 come: Psa 42:4, Psa 95:2; Ch2 20:27, Ch2 20:28, Ch2 31:2 John Gill 100:2 Serve the Lord with gladness,.... Not with a slavish fear, under a spirit of bondage, as the Jews under the legal dispensation; not in the oldness of the letter, but in the newness of the Spirit: with spiritual joy and freedom of soul, as under the spirit of adoption; readily, willingly, cheerfully; without sinister and selfish ends and views; as their Lord and Master; taking delight in his person, and pleasure in his service; rejoicing in him, without having any confidence in the flesh: come before his presence with singing; to the throne of his grace with thankfulness for mercies received, as well as to implore others; and into his house, and at his ordinances, beginning public worship with singing psalms, hymns, and spiritual songs; see Ps 95:2.
99:399:3: Մտէ՛ք առաջի նորա ցնծութեամբ, ծաներո՛ւք զի նա է Տէր Աստուած մեր։ Նա՛ արար զմեզ եւ ո՛չ մեք էաք, մեք ժողովուրդք եւ խա՛շն արօտի նորա[7367]։ [7367] Ոմանք.Զմեզ, եւ ո՛չ մեք. մեք ժողո՛՛։ 3 Նրա առջեւ ելէ՛ք ցնծութեամբ. իմացէ՛ք, որ Նա է Տէր Աստուածը մեր. նա ստեղծեց մեզ, եւ ոչ թէ մենք եղանք. նրա ժողովուրդն ենք մենք ու ոչխարները նրա արօտի: 2 Ծառայեցէ՛ք Տէրոջը ուրախութեամբ. Անոր առջեւ կեցէք ցնծութեամբ։[3] Ճանչցէ՛ք թէ Եհովան է Աստուած. Անիկա ստեղծեց մեզ ու ո՛չ թէ մենք.Մենք անոր ժողովուրդը ու անոր արօտին ոչխարներն ենք։ ծառայեցէք Տեառն ուրախութեամբ. մտէք առաջի նորա ցնծութեամբ, ծաներուք զի նա է Տէր Աստուած մեր. նա արար զմեզ եւ ոչ մեք էաք, մեք ժողովուրդք եւ խաշն արօտի նորա: 99:3: Մտէ՛ք առաջի նորա ցնծութեամբ, ծաներո՛ւք զի նա է Տէր Աստուած մեր։ Նա՛ արար զմեզ եւ ո՛չ մեք էաք, մեք ժողովուրդք եւ խա՛շն արօտի նորա[7367]։ [7367] Ոմանք.Զմեզ, եւ ո՛չ մեք. մեք ժողո՛՛։ 3 Նրա առջեւ ելէ՛ք ցնծութեամբ. իմացէ՛ք, որ Նա է Տէր Աստուածը մեր. նա ստեղծեց մեզ, եւ ոչ թէ մենք եղանք. նրա ժողովուրդն ենք մենք ու ոչխարները նրա արօտի: 2 Ծառայեցէ՛ք Տէրոջը ուրախութեամբ. Անոր առջեւ կեցէք ցնծութեամբ։ [3] Ճանչցէ՛ք թէ Եհովան է Աստուած. Անիկա ստեղծեց մեզ ու ո՛չ թէ մենք.Մենք անոր ժողովուրդը ու անոր արօտին ոչխարներն ենք։ zohrab-1805▾ eastern-1994▾ western am▾	99:299:2 Слу-ж{и}-те Господу с веселием; идите пред лице Его с восклицанием![99:3] Познайте, что Господь есть Бог, что Он сотворил нас, и мы Его, Его народ и овцы паствы Его. 99:3 γνῶτε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the θεός θεος God αὐτὸς αυτος he; him ἐποίησεν ποιεω do; make ἡμᾶς ημας us καὶ και and; even οὐχ ου not ἡμεῖς ημεις we λαὸς λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even πρόβατα προβατον sheep τῆς ο the νομῆς νομη grazing; spreading αὐτοῦ αυτος he; him 99:3 יֹוד֣וּ yôḏˈû ידה praise שִׁ֭מְךָ ˈšimᵊḵā שֵׁם name גָּדֹ֥ול gāḏˌôl גָּדֹול great וְ wᵊ וְ and נֹורָ֗א nôrˈā ירא fear קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy הֽוּא׃ hˈû הוּא he 99:3. scitote quoniam Dominus ipse est Deus ipse fecit nos et ipsius sumus populus eius et grex pascuae eiusKnow ye that the Lord he is God: he made us, and not we ourselves. We are his people and the sheep of his pasture. 99:3. May they confess to your great name, for it is terrible and holy. 99:3. Let them praise thy great and terrible name; [for] it [is] holy. 2. Serve the LORD with gladness: come before his presence with singing. 99:2 Serve the LORD with gladness: come before his presence with singing. [3] Know ye that the LORD he [is] God: [it is] he [that] hath made us, and not we ourselves; [we are] his people, and the sheep of his pasture: 99:2 Слу-ж{и}-те Господу с веселием; идите пред лице Его с восклицанием! [99:3] Познайте, что Господь есть Бог, что Он сотворил нас, и мы Его, Его народ и овцы паствы Его. 99:3 γνῶτε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the θεός θεος God αὐτὸς αυτος he; him ἐποίησεν ποιεω do; make ἡμᾶς ημας us καὶ και and; even οὐχ ου not ἡμεῖς ημεις we λαὸς λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even πρόβατα προβατον sheep τῆς ο the νομῆς νομη grazing; spreading αὐτοῦ αυτος he; him 99:3 יֹוד֣וּ yôḏˈû ידה praise שִׁ֭מְךָ ˈšimᵊḵā שֵׁם name גָּדֹ֥ול gāḏˌôl גָּדֹול great וְ wᵊ וְ and נֹורָ֗א nôrˈā ירא fear קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy הֽוּא׃ hˈû הוּא he 99:3. scitote quoniam Dominus ipse est Deus ipse fecit nos et ipsius sumus populus eius et grex pascuae eius Know ye that the Lord he is God: he made us, and not we ourselves. We are his people and the sheep of his pasture. 99:3. May they confess to your great name, for it is terrible and holy. 99:3. Let them praise thy great and terrible name; [for] it [is] holy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 3. "Познайте, что... мы... Его народ и овцы паствы Его", т. е. из всей истории Божественного водительства убедитесь, что Он нам особенно благоволит и особенно печется о вас, как пастух заботится о своих овцах. Adam Clarke: Commentary on the Bible - 1831 100:3: Know ye that the Lord he is God - Acknowledge in every possible way, both in public and private, that Jehovah, the uncreated self-existent, and eternal Being, is Elohim, the God who is in covenant with man, to instruct, redeem, love, and make him finally happy. It is he that hath made us - He is our Creator and has consequently the only right in and over us. And not we ourselves - ולא אנחנו velo anachnu. I can never think that this is the true reading, though found in the present Hebrew text, in the Vulgate, Septuagint, Ethiopic, and Syriac. Was there ever a people on earth, however grossly heathenish, that did believe, or could believe, that they had made themselves? In twenty-six of Kennicott's and De Rossi's MSS. we have ולו אנחנו velo anachnu, "and His we are;" לו lo, the pronoun, being put for לא lo, the negative particle. This is the reading of the Targum, or Chaldee paraphrase ודיליה אנחנא vedileyh anachna, "and his we are," and is the reading of the text in the Complutensian Polyglot, of both the Psalters which were printed in 1477, and is the keri, or marginal reading in most Masoretic Bibles. Every person must see, from the nature of the subject that it is the genuine reading. The position is founded on the maxim that what a man invents, constructs out of his own matterials, without assistance in genius, materials or execution from any other person, is His Own and to it, its use, and produce, he has the only right. God made us, therefore we are His: we are his people, and should acknowledge him for our God; we are the sheep of his pasture, and should devote the lives to him constantly which he continually supports. Albert Barnes: Notes on the Bible - 1834 100:3: Know ye that the Lord, he is God - That is, Let all the nations know that Yahweh is the true God. The idols are vanity. They have no claim to worship; but God is the Creator of all, and is entitled to universal adoration. It is he that hath made us - The Hebrew is, "He made us," and this expresses the exact idea. The fact that he is the Creator proves that he is God, since no one but God can perform the work of creation. The highest idea that we can form of power is that which is evinced in an act of creation; that is, in causing anything to exist where there was nothing before. Every created thing, therefore, is a proof of the existence of God; the immensity of the universe is an illustration of the greatness of his power. And not we ourselves - Margin, "And his we are." The difference between the text and the margin is owing to a different reading in the Hebrew, varying only in a single letter. The reading in the text is, "And not (לא lo') we;" in the margin, "And to him (לו lô) we." These words would be pronounced in the same manner, and either of them would convey good sense. The weight of authority is in favor of the common reading, "And not we;" that is, We are not self-created; we derive our being from him. All that we have and are, we owe to him. We are his people - By virtue of creation. The highest "property" which can exist is that derived from an act of creation. He that has brought anything into existence has a right to it, and may dispose of it as he pleases. It is on this idea essentially that all idea of "property" is founded. And the sheep of his pasture - As the shepherd owns the flock, so God is our owner; as the shepherd guards his flock and provides for it, so God guards us and provides for us. See the notes at Psa 95:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 100:3: Know: Psa 46:10, Psa 95:3, Psa 95:6, Psa 95:7; Deu 4:35, Deu 4:39, Deu 7:9; Sa1 17:46, Sa1 17:47; Kg1 18:36-39; Kg2 19:19; Jer 10:10; Joh 17:3; Act 17:23, Act 17:24; Co2 4:6; Gal 4:8, Gal 4:9; Jo1 5:20 it is he: Psa 95:6, Psa 119:73, Psa 139:13-24, Psa 149:2; Job 10:8-13; Ecc 12:1; Eph 2:10; Pe1 4:19 not we ourselves: or, his we are, Psa 12:4; Co1 6:19, Co1 6:20 we are his: Psa 74:1, Psa 74:2, Psa 78:52, Psa 79:13, Psa 95:7; Isa 40:9-11, Isa 63:11, Isa 63:19; Eze 34:11, Eze 34:30, Eze 34:31; Joh 10:14-16, Joh 10:26-28; Act 20:28, Act 20:29; Pe1 2:9, Pe1 2:25, Pe1 5:2-4 Geneva 1599 100:3 Know ye that the LORD he [is] God: [it is] he [that] hath (b) made us, and not we ourselves; [we are] his people, and the sheep of his pasture. (b) He chiefly means concerning spiritual regeneration, by which we are his sheep and people. John Gill 100:3 Know ye that the Lord he is God,.... Own and acknowledge him to be God, as well as man; and though a man, yet not a mere man, but the great God and our Saviour, the true God and eternal life; so a man, as that he is Jehovah's fellow; or our God, as the Syriac and Ethiopic versions; Immanuel, God with us, God in our nature, God manifest in the flesh: Tit is he that hath made us; as men, without whom nothing is made that was made; in him we live, move, and have our being; and, as new creatures, we are his workmanship, created in him, and by him; regenerated by his Spirit and grace, and formed for himself, his service and glory; and made great and honourable by him, raised from a low to an high estate; from being beggars on the dunghill, to sit among princes; yea, made kings and priests unto God by him; so, Kimchi, "he hath brought us up, and exalted us:'' and not we ourselves; that is, did not make ourselves, neither as creatures, nor as new creatures; as we have no hand in making either our souls or bodies, so neither in our regeneration, or in the work of God upon our hearts; that is solely the Lord's work: there is a double reading of this clause; the marginal reading is, and we are his; which is followed by the Targum and Aben Ezra: both are approved of by Kimchi, and the sense of both is included; for if the Lord has made us, and not we ourselves, then we are not our own, but his, and ought to serve and glorify him: we are his by creation; "we are also his offspring", as said Aratus (d), an Heathen poet, cited by the Apostle Paul, Acts 17:28, we are his people; by choice and covenant; by his Father's gift, and his own purchase; and by the power of his grace, bringing to a voluntary surrender and subjection to him; even the Gentiles particularly, who were not his people, but now his people, 1Pet 2:9, and the sheep of his pasture; his sheep also by gift and purchase, called by him, made to know his voice, and follow him; for whom he provides pasture, leads to it, and feeds them with it himself; see Ps 74:1. (d) . Arati Phaenomena, v. 5. Robert Jamieson, A. R. Fausset and David Brown 100:3 To the obligations of a creature and subject is added that of a beneficiary (Ps 95:7).
99:499:4: Մտէ՛ք ընդ դրունս նորա խոստովանութեամբ, եւ օրհնութեամբ ընդ յարկս նորա։ Խոստովա՛ն եղերուք Տեառն, եւ օրհնեցէ՛ք զանուն նորա[7368]։ [7368] Ոմանք.Եւ օրհնութեամբ ՚ի յարկս նորա։ 4 Մտէ՛ք նրա դռներով խոստովանութեամբ, եւ մտէ՛ք նրա սրահները՝ օրհնութեամբ. գոհութի՛ւն մատուցեցէք Տիրոջն ու օրհնեցէ՛ք անունը նրա: 4 Մտէ՛ք անոր դռները գոհութեամբ Ու անոր սրահները՝ օրհնութեամբ. Գոհացէ՛ք անկէ ու օրհնեցէ՛ք անոր անունը։ Մտէք ընդ դրունս նորա խոստովանութեամբ, եւ օրհնութեամբ ի յարկս նորա. խոստովան եղերուք Տեառն, եւ օրհնեցէք զանուն նորա: 99:4: Մտէ՛ք ընդ դրունս նորա խոստովանութեամբ, եւ օրհնութեամբ ընդ յարկս նորա։ Խոստովա՛ն եղերուք Տեառն, եւ օրհնեցէ՛ք զանուն նորա[7368]։ [7368] Ոմանք.Եւ օրհնութեամբ ՚ի յարկս նորա։ 4 Մտէ՛ք նրա դռներով խոստովանութեամբ, եւ մտէ՛ք նրա սրահները՝ օրհնութեամբ. գոհութի՛ւն մատուցեցէք Տիրոջն ու օրհնեցէ՛ք անունը նրա: 4 Մտէ՛ք անոր դռները գոհութեամբ Ու անոր սրահները՝ օրհնութեամբ. Գոհացէ՛ք անկէ ու օրհնեցէ՛ք անոր անունը։ zohrab-1805▾ eastern-1994▾ western am▾	99:499:4 Входите во врата Его со славословием, во дворы Его с хвалою. Славьте Его, благословляйте имя Его, 99:4 εἰσέλθατε εισερχομαι enter; go in εἰς εις into; for τὰς ο the πύλας πυλη gate αὐτοῦ αυτος he; him ἐν εν in ἐξομολογήσει εξομολογησις into; for τὰς ο the αὐλὰς αυλη courtyard; fold αὐτοῦ αυτος he; him ἐν εν in ὕμνοις υμνος hymn ἐξομολογεῖσθε εξομολογεω concede; confess αὐτῷ αυτος he; him αἰνεῖτε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him 99:4 וְ wᵊ וְ and עֹ֥ז ʕˌōz עֹז power מֶלֶךְ֮ meleḵ מֶלֶךְ king מִשְׁפָּ֪ט mišpˈāṭ מִשְׁפָּט justice אָ֫הֵ֥ב ʔˈāhˌēv אהב love אַ֭תָּה ˈʔattā אַתָּה you כֹּונַ֣נְתָּ kônˈantā כון be firm מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice בְּ bᵊ בְּ in יַעֲקֹ֤ב׀ yaʕᵃqˈōv יַעֲקֹב Jacob אַתָּ֬ה ʔattˈā אַתָּה you עָשִֽׂיתָ׃ ʕāśˈîṯā עשׂה make 99:4. ingredimini portas eius in gratiarum actione atria eius in laude confitemini ei benedicite nomini eiusGo ye into his gates with praise, into his courts with hymns: and give glory to him. Praise ye his name: 99:4. And the honor of the king loves judgment. You have prepared guidance. You have accomplished judgment and justice in Jacob. 99:4. The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. 3. Know ye that the LORD he is God: it is he that hath made us, and we are his; we are his people, and the sheep of his pasture. 99:4 Enter into his gates with thanksgiving, [and] into his courts with praise: be thankful unto him, [and] bless his name: 99:4 Входите во врата Его со славословием, во дворы Его с хвалою. Славьте Его, благословляйте имя Его, 99:4 εἰσέλθατε εισερχομαι enter; go in εἰς εις into; for τὰς ο the πύλας πυλη gate αὐτοῦ αυτος he; him ἐν εν in ἐξομολογήσει εξομολογησις into; for τὰς ο the αὐλὰς αυλη courtyard; fold αὐτοῦ αυτος he; him ἐν εν in ὕμνοις υμνος hymn ἐξομολογεῖσθε εξομολογεω concede; confess αὐτῷ αυτος he; him αἰνεῖτε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him 99:4 וְ wᵊ וְ and עֹ֥ז ʕˌōz עֹז power מֶלֶךְ֮ meleḵ מֶלֶךְ king מִשְׁפָּ֪ט mišpˈāṭ מִשְׁפָּט justice אָ֫הֵ֥ב ʔˈāhˌēv אהב love אַ֭תָּה ˈʔattā אַתָּה you כֹּונַ֣נְתָּ kônˈantā כון be firm מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice בְּ bᵊ בְּ in יַעֲקֹ֤ב׀ yaʕᵃqˈōv יַעֲקֹב Jacob אַתָּ֬ה ʔattˈā אַתָּה you עָשִֽׂיתָ׃ ʕāśˈîṯā עשׂה make 99:4. ingredimini portas eius in gratiarum actione atria eius in laude confitemini ei benedicite nomini eius Go ye into his gates with praise, into his courts with hymns: and give glory to him. Praise ye his name: 99:4. And the honor of the king loves judgment. You have prepared guidance. You have accomplished judgment and justice in Jacob. 99:4. The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. 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 100:4: Enter into his gates with thanksgiving - Publicly worship God; and when ye come to the house of prayer, be thankful that you have such a privilege; and when you enter his courts, praise him for the permission. The word בתודה bethodah, which we render with thanksgiving, is properly with the confession-offering or sacrifice. See on Psa 100:1-5 (note). Bless his name - Bless Jehovah, that he is your Elohim; see Psa 100:3. In our liturgic service we say, "Speak good of his name;" we cannot do otherwise; we have nothing but good to speak of our God. Albert Barnes: Notes on the Bible - 1834 100:4: Enter into his gates ... - The gates which lead to his temple, or to the place of public worship. Into his courts ... - The "courts" were literally the open spaces which surrounded the tabernacle or temple. It was in these that worship was celebrated, and not in the tabernacle or temple. See Psa 65:4, note; Psa 84:2, note; Psa 92:13, note. Be thankful unto him - That is, Offer thanksgiving and praise. Come before him with a grateful heart. See the notes at Psa 50:14. Bless his name - Bless him; praise him; ascribe honor to him; acknowledge him as God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 100:4: Enter: Psa 65:1, Psa 66:13, Psa 116:17-19; Isa 35:10 be thankful: Psa 96:2, Psa 103:1, Psa 103:2, Psa 103:20-22, Psa 145:1, Psa 145:2; Ch1 29:13, Ch1 29:20; Col 3:16, Col 3:17; Heb 13:15 Carl Friedrich Keil and Franz Delitzsch 100:4 Therefore shall the men of all nations enter with thanksgiving into the gates of His Temple and into the courts of His Temple with praise (Ps 96:8), in order to join themselves in worship to His church, which - a creation of Jahve for the good of the whole earth - is congregated about this Temple and has it as the place of its worship. The pilgrimage of all peoples to the holy mountain is an Old Testament dress of the hope for the conversion of all peoples to the God of revelation, and the close union of all with the people of this God. His Temple is open to them all. They may enter, and when they enter they have to look for great things. For the God of revelation (52:11; 54:8) is "good" (Ps 25:8; Ps 34:9), and His loving-kindness and faithfulness endure for ever - the thought that recurs frequently in the later Hallelujah and Hodu Psalms and is become a liturgical formula (Jer 33:11). The mercy of loving-kindness of God is the generosity, and His faithfulness the constancy, of His love. Geneva 1599 100:4 (c) Enter into his gates with thanksgiving, [and] into his courts with praise: be thankful unto him, [and] bless his name. (c) He shows that God will not be worshipped, but by those means which he has appointed. John Gill 100:4 Enter into his gates with thanksgiving,.... The same with the gates of Zion, loved by the Lord more than all the dwellings of Jacob; the gates of Jerusalem, within which the feet of the saints stand with pleasure; the gates of Wisdom, or Christ, where his followers watch and wait; the gates into his house, the church, and the public ordinances of it, to be entered into with thankfulness for all mercies, temporal and spiritual; for the Gospel, and Gospel opportunities and ordinances: and into his courts with praise; with the sacrifice of praise, as in Ps 96:8, of these courts, see Ps 65:4, be thankful unto him; for all blessings of grace in him and by him; for all things, and at all times: and bless his name; by ascribing honour, blessing, and glory to him, saying, "blessed be his glorious name for ever", Ps 72:19. Robert Jamieson, A. R. Fausset and David Brown 100:4 Join joyfully in His public worship. The terms are, of course, figurative (compare Ps 84:2; Ps 92:13; Is 66:23). Enter--or, "Come with solemnity" (Ps 95:6).
99:599:5: Քաղցր է Տէր, յաւիտեան է ողորմութիւն նորա. ազգէ մինչեւ յա՛զգ է ճշմարտութիւն նորա։ Տունք. զ̃։ 5 Քաղցր է Տէրը, նրա ողորմութիւնը յաւերժ է, նրա ճշմարտութիւնը՝ սերնդից սերունդ: 5 Վասն զի Տէրը բարի է. Անոր ողորմութիւնը յաւիտեան է Ու անոր հաւատարմութիւնը՝ ազգէ մինչեւ ազգ։ Քաղցր է Տէր, յաւիտեան է ողորմութիւն նորա. ազգէ մինչեւ յազգ է ճշմարտութիւն նորա: 99:5: Քաղցր է Տէր, յաւիտեան է ողորմութիւն նորա. ազգէ մինչեւ յա՛զգ է ճշմարտութիւն նորա։ Տունք. զ̃։ 5 Քաղցր է Տէրը, նրա ողորմութիւնը յաւերժ է, նրա ճշմարտութիւնը՝ սերնդից սերունդ: 5 Վասն զի Տէրը բարի է. Անոր ողորմութիւնը յաւիտեան է Ու անոր հաւատարմութիւնը՝ ազգէ մինչեւ ազգ։ zohrab-1805▾ eastern-1994▾ western am▾	99:599:5 ибо благ Господь: милость Его вовек, и истина Его в род и род. 99:5 ὅτι οτι since; that χρηστὸς χρηστος suitable; kind κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even ἕως εως till; until γενεᾶς γενεα generation καὶ και and; even γενεᾶς γενεα generation ἡ ο the ἀλήθεια αληθεια truth αὐτοῦ αυτος he; him 99:5 רֹֽומְמ֡וּ rˈômᵊmˈû רום be high יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וְֽ֭ ˈwˈ וְ and הִשְׁתַּחֲווּ hištaḥᵃwˌû חוה bow down לַ la לְ to הֲדֹ֥ם hᵃḏˌōm הֲדֹם foot-stool רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy הֽוּא׃ hˈû הוּא he 99:5. quia bonus Dominus in sempiternum misericordia eius et usque ad generationem et generationem fides eiusFor the Lord is sweet, his mercy endureth for ever, and his truth to generation and generation. 99:5. Exalt the Lord our God, and adore the footstool of his feet, for it is holy. 99:5. Exalt ye the LORD our God, and worship at his footstool; [for] he [is] holy. 4. Enter into his gates with thanksgiving, and into his courts with praise: give thanks unto him, and bless his name. 99:5 For the LORD [is] good; his mercy [is] everlasting; and his truth [endureth] to all generations: 99:5 ибо благ Господь: милость Его вовек, и истина Его в род и род. 99:5 ὅτι οτι since; that χρηστὸς χρηστος suitable; kind κύριος κυριος lord; master εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him καὶ και and; even ἕως εως till; until γενεᾶς γενεα generation καὶ και and; even γενεᾶς γενεα generation ἡ ο the ἀλήθεια αληθεια truth αὐτοῦ αυτος he; him 99:5 רֹֽומְמ֡וּ rˈômᵊmˈû רום be high יְה֘וָ֤ה [yᵊhˈwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וְֽ֭ ˈwˈ וְ and הִשְׁתַּחֲווּ hištaḥᵃwˌû חוה bow down לַ la לְ to הֲדֹ֥ם hᵃḏˌōm הֲדֹם foot-stool רַגְלָ֗יו raḡlˈāʸw רֶגֶל foot קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy הֽוּא׃ hˈû הוּא he 99:5. quia bonus Dominus in sempiternum misericordia eius et usque ad generationem et generationem fides eius For the Lord is sweet, his mercy endureth for ever, and his truth to generation and generation. 99:5. Exalt the Lord our God, and adore the footstool of his feet, for it is holy. 99:5. Exalt ye the LORD our God, and worship at his footstool; [for] he [is] holy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 5. Господь непреложен и неизменен в великих обетованиях, данных своему народу. Неисполнение их зависит не от Бога, а от человека. Если последний всегда будет верен Ему, то его благополучие обеспечено, неотъемлемо. Здесь, как и в предшествующем псалме, писатель, полный религиозного энтузиазма и веры в Иегову, приглашает народ слиться с ним в верности Его закону и благоговения пред Его великим именем. Постоянство такого настроения в народе явится источником его благополучия на земле и оплотом его могущества. Adam Clarke: Commentary on the Bible - 1831 100:5: For the Lord is good - Goodness the perfect, eternal opposition to all badness and evil, is essential to God. Mercy and compassion are modifications of his goodness; and as his nature is eternal, so his mercy, springing from his goodness, must be everlasting. And as Truth is an essential characteristic of an infinitely intelligent and perfect nature; therefore God's truth must endure from generation to generation. Whatsoever he has promised must be fulfilled, through all the successive generations of men, as long as sun and moon shall last. As this is a very important Psalm, and has long made a part of our public worship, I shall lay it before the reader in the oldest vernacular Versions I have hitherto met with, - the Anglo-Saxon and the Anglo-Scottish, with a literal interlineary translation of the former. The Anglo-Saxon Hundredth Psalm Rhyme ye the Lord all earth, serve the Lord in bliss; Infare in sight his in blithness; Wit ye, for that Lord he is God, he did us & not self we; Folk his & sheep leeseway his; fare into gates his in confession, into courts is in hymns confess him. Praise name his, for that winsom is; Lord thro' eternity mildheartedness his, & unto on kindred & kindred sothfastnes his The reader will see that, in order to make this translation as literal as possible, I have preserved some old English words which we had from the Anglo-Saxon, and which have nearly become obsolete: e.g., Infare, "to go in;" blithness, "joy, exultation;" twit ye, "know ye;" did, the preterite of to do, "made, created," the literal translation of the Hebrew, עשה asah, he made; leeseway, "pasturage on a common;" winsom, "cheerful, merry;" mildheartedness, "tenderness of heart, compassion;" sothfastness, "steady to the sooth or truth, fast to truth." I might have noticed some various readings in Anglo-Saxon MSS.; e.g., Psa 100:1 for idrymeth, "rhyme ye;" winsumiath, "be winsom, be joyful." And Psa 100:5, for winsom, "cheerful;" swete, "sweet." Anglo-Scottish Version of the Hundredth Psalm 1. Joyes to God al the erth; serves to Lord in gladnes. 2. Enters in his sight with joying. 3. Wittes for Lorde he is God; he made us and noght we; 4. Folke of hym, and schepe of his pasture; enters the gates of hym in schrift; hys Halles in ympnys; schryves to hym. 5. Loues his name, for soft is Lorde; withouten end in his mercy; and in generation and generation the sothfastnes of hym. Thus our forefathers said and sung in heart and mouth and with their tongues made confession to salvation. There are but few words here which require explanation: Psa 100:3, Wittes, "wot ye, know ye." Psa 100:4, Schrift, "confession;" schryves, "confess ye." Verse 6, Loues, "praise ye, laud ye." Sothfastness, as above, steadfastness in the truth. Albert Barnes: Notes on the Bible - 1834 100:5: For the Lord is good - For good is Yahweh. That is, He is not a being of mere "power;" he is not merely the Creator; but he is benevolent, and is, therefore, worthy of universal praise. In the former verses, his claim to adoration is founded on the fact that he is the "Creator," and has, as such, a right to our service; in this verse, the claim is asserted on account of his moral character: (1) his benevolence; (2) his mercy; (3) his truth; (a) the fact that he is a God of truth; and (b) the fact that his truth endures, or that in all generations he shows himself to be faithful to his promises. The first of these is his "benevolence:" "The Lord is good." As such, assuredly, God is worthy of praise and honor. A being of "mere" power we could not love or praise; a being whose power was united with malignity or malevolence, could only be the object of hatred and terror; but a being whose power is united with goodness or benevolence ought to he loved. His mercy is everlasting - This is the "second" reason, drawn from his moral character, why he should be praised and adored. A being of mere "justice" may be feared and respected; but a character of "mere" justice would be to man an object of dread - and may be so anywhere. There are other attributes than the one of "justice," high and valuable as that may be, which are necessary to constitute a perfect character; and man, in order to find happiness and security, must find some other attribute in God than mere "justice," for man is a sinner, and needs pardon; he is a sufferer, and needs compassion; he is to die, and needs support and consolation. Besides, mere "justice" may drive its decisions over some of the kindest and tenderest feelings of human nature, for there are cases, under all administrations, where pardon is desirable and mercy is proper. It is, therefore, a ground of unspeakable joy for man that God is not a Being of "mere justice," but that there is mingled in his character the attribute of mercy and kindness. But for this, man could have no hope; for, as a sinner, he has no claim on God, and all his hope must be derived from God's infinite compassion. To all this as a ground of praise is to be added the fact that this mercy of God is "everlasting." Its fruits - its results - will extend to the vast eternity before us; and in all that eternity we shall never cease to enjoy the benefits of that mercy; never be suffered to fall back on the mere "justice" of God. And his truth endureth to all generations - Margin, as in Hebrew, "to generation and generation." That is, foRev_er. It is the same in every generation of the world. This is the third reason derived from the moral character of God for praising him; and this is a just ground of praise. We could not love and honor a God who was not true to his promises, and who did not himself love the truth; we could not honor one who was changeable and flexible - who loved one thing in one generation and a different thing in the next; who in one age was the friend of truth, and in the next the patron of falsehood. It is the just foundation for praise to God - our God - that he is essentially and always - in all worlds, and in all the generations of people - toward all in the universe - a Being of unchangeable benevolence, mercy, and truth. Such a God is worthy to be had in universal Rev_erence; such a God is worthy of universal praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 100:5: For the: Psa 52:1, Psa 86:5, Psa 106:1, Psa 107:1, Psa 107:8, Psa 107:15, Psa 107:22, Psa 119:68; Jer 33:11 his mercy: Psa 36:5, Psa 103:17, Psa 118:1-4, Psa 136:1-26; Luk 1:50 and his truth: Psa 85:10, Psa 89:1, Psa 89:2, Psa 119:90, Psa 119:91, Psa 146:6; Exo 34:6, Exo 34:7; Deu 7:9; Jer 33:20, Jer 33:21; Mic 7:20; Rom 15:8, Rom 15:9; Tit 1:2; Heb 6:13-18 all generations: Heb. generation and generation, Psa 89:1 *marg. Geneva 1599 100:5 For the LORD [is] good; his mercy [is] (d) everlasting; and his truth [endureth] to all generations. (d) He declares that we should never be weary in praising him, seeing his mercies toward us last forever. John Gill 100:5 For the Lord is good,.... Both in a providential way, and in a way of grace, and does good; he is the good Shepherd, that has laid down his life for the sheep; and the good Samaritan, that pours in the wine and oil of his love and grace, and his precious blood, to the healing of the wounds made by sin: while he was on earth, he went about doing good to the bodies and souls of men; and he continues to do good unto them, and therefore should be praised, served, and worshipped: his mercy is everlasting; or "his grace" (e); there is always a sufficiency of it for his people; and his lovingkindness, which may be also here meant, is always the same; having loved his own which were in the world, he loves them to the end, Jn 13:1. and his truth endureth to all generations; or his faithfulness in fulfilling his promises, and performing his engagements; he was faithful to his Father that appointed him, and to the covenant he made with him; and he is faithful to his people, to keep what they commit to his care and charge now, and to give them the crown of righteousness at the last day, which is laid up for them; and upon all these considerations, and for these reasons, ought to be praised and adored. (e) "gratia ejus", Cocceius, Gejerus; "gratia et misericordia ejus", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 100:5 The reason: God's eternal mercy and truth (Ps 25:8; Ps 89:7).

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