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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. I. It begins with a call to praise God, particularly a call to the "servants of the Lord" to praise him, as in the foregoing psalm, ver. 1-3. II. It goes on to furnish us with matter for praise. God is to be praised, 1. As the God of Jacob, ver. 4. 2. As the God of gods, ver. 5. 3. As the God of the whole world, ver. 6, 7. 4. As a terrible God to the enemies of Israel, ver. 8-11. 5. As a gracious God to Israel, both in what he had done for them and what he would do, ver. 12-14. 6. As the only living God, all other gods being vanity and a lie, ver. 15-18. III. It concludes with another exhortation to all persons concerned to praise God, ver. 19-21. In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God.
Adam Clarke: Commentary on the Bible - 1831
An exhortation to praise God for his goodness and greatness, Psa 135:1-5; for his wonders in nature, Psa 135:6, Psa 135:7; his wonders done in Egypt, Psa 135:8, Psa 135:9; in the wilderness, Psa 135:10-12; for his goodness to his people, Psa 135:13, Psa 135:14. The vanity of idols, Psa 135:15-18. Israel, with its priests and Levites, exhorted to praise the Lord, Psa 135:19-21.
This Psalm is intimately connected with the preceding. It is an exhortation addressed to the priests and Levites, and to all Israel, to publish the praises of the Lord. The conclusion of this Psalm is nearly the same with Psalm 115; and what is said about idols, and the effects of the power of God, seems to be taken from it and the tenth chapter of Jeremiah; and from these and other circumstances it appears the Psalm was written after the captivity; and might as Calmet conjectures, have been used at the dedication of the second temple.
Albert Barnes: Notes on the Bible - 1834
135:0: This psalm has no title in Hebrew; and the author, and the occasion on which it was written, are alike unknown. It is general in its character, though its imagery is taken mostly from Hebrew history.
The sole design of the psalm is to excite to the praise of God; or to show reasons for that praise. As grounds or reasons for this, the psalmist refers to the fact that God is good, Psa 135:3; to the fact that he had chosen Jacob for himself, Psa 135:4; to the greatness of God as seen in the works of nature, Psa 135:5-7; to the history of the Hebrew people, Psa 135:8-12; to the inability of idols to aid, Psa 135:13-18; and, in view of all this, he calls on all classes of the people to praise the Lord, Psa 135:19-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 135:1, An exhortation to praise God for his mercy; Psa 135:5, for his power; Psa 135:8, for his judgments; Psa 135:15, The vanity of idols; Psa 135:19, An exhortation to bless God.
Carl Friedrich Keil and Franz Delitzsch

Four-Voiced Hallelujah to the God of Israel, the God of Gods
Psalms 135 is here and there (vid., Tsefth Pesachim 117a) taken together with Ps 134:1-3 as one Psalm. The combining of Ps 115 with Ps 114:1-8 is a misapprehension caused by the inscriptionless character of Ps 115, whereas Ps 135 and Ps 134:1-3 certainly stand in connection with one another. For the Hallelujah Psalms 135 is, as the mutual relation between the beginning and close of Ps 134:1-3 shows, a Psalm-song expanded out of this shorter hymn, that is in part drawn from Ps 115.
Tit is a Psalm in the mosaic style. Even the Latin poet Lucilius transfers the figure of mosaic-work to style, when he says: quam lepide lexeis compostae ut tesserulae omnes... In the case of Psalms 135 it is not the first time that we have met with this kind of style. We have already had a glimpse of it in Ps 97:1-12 and Ps 98:1-9. These Psalms were composed more especially of deutero-Isaianic passages, whereas Psalms 135 takes its tesserulae out of the Law, Prophets, and Psalms.
John Gill
INTRODUCTION TO PSALM 135
This psalm was written very probably by the same hand as the former. It begins in much the same manner; it has some likeness with Psalm 113 and 114. It begins and ends with "hallelujah"; and is throughout an exhortation of praise to God, on account of his name, nature, and perfections; and because of his works of creation, providence, and grace, many of which are enumerated. The Syriac interpreter says, there is an intimation in it of the conversion of the people of the Messiah unto the faith.
134:0134:1: Ալէլուիա. ՃԼԴ։
134 Ալէլուիա
[135] Ալէլուիա՜։
Ալէլուիա:

134:1: Ալէլուիա. ՃԼԴ։
134 Ալէլուիա
[135] Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
134:0134:0 Аллилуия.
134:1 αλληλουια αλληλουια haleluyah αἰνεῖτε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master αἰνεῖτε αινεω sing praise δοῦλοι δουλος subject κύριον κυριος lord; master
134:1 שִׁ֗יר šˈîr שִׁיר song הַֽ hˈa הַ the מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent הִנֵּ֤ה׀ hinnˈē הִנֵּה behold בָּרֲכ֣וּ bārᵃḵˈû ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night
134:1. alleluia laudate nomen Domini laudate servi DominumAlleluia. Praise ye the name of the Lord: O you his servants, praise the Lord:
1. Praise ye the LORD. Praise ye the name of the LORD; praise , O ye servants of the LORD:
134:1. A Canticle in steps. Behold, bless the Lord now, all you servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God.
134:1. A Song of degrees. Behold, bless ye the LORD, all [ye] servants of the LORD, which by night stand in the house of the LORD.
KJV Chapter [135] [1] Praise ye the LORD:

134:0 Аллилуия.
134:1
αλληλουια αλληλουια haleluyah
αἰνεῖτε αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
αἰνεῖτε αινεω sing praise
δοῦλοι δουλος subject
κύριον κυριος lord; master
134:1
שִׁ֗יר šˈîr שִׁיר song
הַֽ hˈa הַ the
מַּ֫עֲלֹ֥ות mmˈaʕᵃlˌôṯ מַעֲלָה ascent
הִנֵּ֤ה׀ hinnˈē הִנֵּה behold
בָּרֲכ֣וּ bārᵃḵˈû ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הָ הַ the
עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
לֵּילֹֽות׃ llêlˈôṯ לַיְלָה night
134:1. alleluia laudate nomen Domini laudate servi Dominum
Alleluia. Praise ye the name of the Lord: O you his servants, praise the Lord:
134:1. A Canticle in steps. Behold, bless the Lord now, all you servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God.
134:1. A Song of degrees. Behold, bless ye the LORD, all [ye] servants of the LORD, which by night stand in the house of the LORD.
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jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
135:1: Praise ye the Lord - This may be considered as the title, for it has none other.
Praise ye the name of the Lord - Perhaps the original הללו את שם יהוה haleu eth shem Yehovah, should be translated, Praise ye the name Jehovah; that is, Praise God in his infinite essence of being, holiness, goodness, and truth.
Albert Barnes: Notes on the Bible - 1834
135:1: Praise ye the Lord - Hebrew, Hallelu-jah. Literally, "Praise Jah," an abridged name for Yahweh. See the notes at Psa 68:4.
Praise ye the name of the Lord - The same as praising God himself.
Praise him, O ye servants of the Lord - You who are especially designated or appointed to this service, Psa 134:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:1: am 3000, bc 1004 (Title), Bp. Patrick supposes this to be the morning hymn which the precentor called upon the Levites to sing at the opening of the gates of the temple, as the foregoing was sung at the shutting in the evening; but it is more probable that it was composed by Solomon, to be sung at the dedication of the temple.
Praise ye the Lord: Psa 33:1, Psa 33:2, Psa 96:1-4, Psa 106:1, Psa 107:8, Psa 107:15, Psa 111:1, Psa 112:1, Psa 113:1, Psa 117:1, Psa 117:2, Psa 150:6
Praise ye the name: Psa 7:17, Psa 102:21, Psa 113:2, Psa 113:3, Psa 148:13; Exo 34:5-7; Neh 9:5
O ye servants: Psa 113:1, Psa 134:1, Psa 149:1-3
Carl Friedrich Keil and Franz Delitzsch
135:1
The beginning is taken from Ps 134:1; Ps 135:2 recalls Ps 116:19 (cf. Ps 92:14); and Ps 135:4 is an echo of Deut 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Ps 134:1., His official servants in particular, but according to Ps 135:2, where the courts, in the plural, are allotted to them as their standing-place, and according to Ps 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jāh (הללוּ־יהּ, cf. note 1 to PsPs 104:35), Jahve, and Jāh. The subject of כּי נעים is by no means Jahve (Hupfeld), whom they did not dare to call נעים in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Ps 147:1 (cf. Prov 22:18), the praising of His Name (Appolinaris: ἐπεὶ τόδε καλὸν ἀείδειν): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.
John Gill
135:1 Praise ye the Lord,.... Or hallelujah; which may be considered as the title of the psalm; as in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions:
praise ye the name of the Lord; that is, the Lord himself, and the perfections of his nature; his greatness, goodness, grace, and mercy; his holiness, justice, power, truth, and faithfulness; and also his word, by which he makes known himself, and is a distinguishing blessing to his people, and to be praised for it; see Ps 48:1;
praise him, O ye servants of the Lord; priests and Levites, and ministers of the word, and all the people of God; who once were the servants of sin, Satan, and the world, but now by the grace of God become his servants; see Rom 6:17. Some observe that the word praise is here used three times, which is thought not to be without a mystery; and may have regard to the three divine Persons in the Godhead, who are each to be praised; the Father for electing grace, the Son for redeeming grace, and the Spirit for regenerating and sanctifying grace.
Robert Jamieson, A. R. Fausset and David Brown
135:1 A Psalm of praise, in which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol-worship. (Psa. 135:1-21)
In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.
134:1134:1: Օրհնեցէ՛ք զանուն Տեառն, օրհնեցէ՛ք ծառայք Տեառն զՏէր[7668]. [7668] Ոմանք ունին վերնագիր. Օրհնութիւնք ելից։
1 Օրհնեցէ՛ք Տիրոջ անունը, օրհնեցէ՛ք Տիրոջը, Տիրո՛ջ ծառաներ,
1 Օրհնեցէ՛ք Տէրոջը անունը, Օրհնեցէ՛ք, ո՛վ Տէրոջը ծառաներ,
Օրհնեցէք զանուն Տեառն, օրհնեցէք, ծառայք Տեառն, [782]զՏէր:

134:1: Օրհնեցէ՛ք զանուն Տեառն, օրհնեցէ՛ք ծառայք Տեառն զՏէր[7668].
[7668] Ոմանք ունին վերնագիր. Օրհնութիւնք ելից։
1 Օրհնեցէ՛ք Տիրոջ անունը, օրհնեցէ՛ք Տիրոջը, Տիրո՛ջ ծառաներ,
1 Օրհնեցէ՛ք Տէրոջը անունը, Օրհնեցէ՛ք, ո՛վ Տէրոջը ծառաներ,
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134:1134:1 Хвалите имя Господне, хвалите, рабы Господни,
134:2 οἱ ο the ἑστῶτες ιστημι stand; establish ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ἐν εν in αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household θεοῦ θεος God ἡμῶν ημων our
134:2 שְׂאֽוּ־ śᵊʔˈû- נשׂא lift יְדֵכֶ֥ם yᵊḏēḵˌem יָד hand קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וּ֝ ˈû וְ and בָרֲכוּ vārᵃḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
134:2. qui statis in domo Domini in atriis domus Dei nostriYou that stand in the house of the Lord, in the courts of the house of our God.
2. Ye that stand in the house of the LORD, in the courts of the house of our God.
134:2. In the nights, lift up your hands in sanctity, and bless the Lord.
134:2. Lift up your hands [in] the sanctuary, and bless the LORD.
Praise ye the name of the LORD; praise [him], O ye servants of the LORD:

134:1 Хвалите имя Господне, хвалите, рабы Господни,
134:2
οἱ ο the
ἑστῶτες ιστημι stand; establish
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ἐν εν in
αὐλαῖς αυλη courtyard; fold
οἴκου οικος home; household
θεοῦ θεος God
ἡμῶν ημων our
134:2
שְׂאֽוּ־ śᵊʔˈû- נשׂא lift
יְדֵכֶ֥ם yᵊḏēḵˌem יָד hand
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וּ֝ ˈû וְ and
בָרֲכוּ vārᵃḵˌû ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
134:2. qui statis in domo Domini in atriis domus Dei nostri
You that stand in the house of the Lord, in the courts of the house of our God.
134:2. In the nights, lift up your hands in sanctity, and bless the Lord.
134:2. Lift up your hands [in] the sanctuary, and bless the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD. 2 Ye that stand in the house of the LORD, in the courts of the house of our God, 3 Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant. 4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
Here is, 1. The duty we are called to--to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this--the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, v. 2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (v. 4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer. xiii. 11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Exod. xix. 5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.
Adam Clarke: Commentary on the Bible - 1831
135:2: Ye that stand - Priests and Levites. For which he gives several reasons.
Albert Barnes: Notes on the Bible - 1834
135:2: Ye that stand in the house of the Lord - See the notes at Psa 134:1. That is, those who were appointed to conduct the services of religion, the priests and Levites.
In the courts of the house of our God - The areas, or parts assigned for different classes of worshippers around the tabernacle and the temple. See the notes at Mat 21:12; notes at Psa 92:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:2: that stand: Ch1 16:37-42, Ch1 23:30; Neh 9:5; Luk 2:37
the courts: Psa 92:13, Psa 96:8, Psa 116:19
Geneva 1599
135:2 Ye that (a) stand in the house of the LORD, in the (b) courts of the house of our God,
(a) You Levites who are in his sanctuary.
(b) Meaning, the people: for the people and Levites had their courts, which were separate places of the temple.
John Gill
135:2 Ye that stand in the house of the Lord,.... That have a place and standing there, and go not out, being sons as well as servants; See Gill on Ps 134:1 and See Gill on Ps 84:4;
in the courts of the house of our God; alluding to the courts in the temple, the court of the priests, where they stood and ministered, slaying and offering their sacrifices; and the great court, where all the Israelites stood and worshipped, 2Chron 4:9. So this may describe the worshippers of God in common, who should praise him: and happy are they that have a place here; see Ps 84:1.
John Wesley
135:2 Ye - Ye priest and Levites.
134:2134:2: ո՞ կայք ՚ի տուն Տեառն, ՚ի գաւիթս տան Աստուծոյ մերոյ[7669]։ [7669] Ոմանք.՚Ի գաւիթս Աստուծոյ մերոյ։
2 որ գտնւում էք Տիրոջ տանը, մեր Աստծու տան գաւիթներում:
2 Որ Տէրոջը տունը կը կենաք, Մեր Աստուծոյն տանը սրահներուն մէջ։
ո կայք ի տան Տեառն, ի գաւիթս տան Աստուծոյ մերոյ:

134:2: ո՞ կայք ՚ի տուն Տեառն, ՚ի գաւիթս տան Աստուծոյ մերոյ[7669]։
[7669] Ոմանք.՚Ի գաւիթս Աստուծոյ մերոյ։
2 որ գտնւում էք Տիրոջ տանը, մեր Աստծու տան գաւիթներում:
2 Որ Տէրոջը տունը կը կենաք, Մեր Աստուծոյն տանը սրահներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
134:2134:2 стоящие в доме Господнем, во дворах дома Бога нашего.
134:3 αἰνεῖτε αινεω sing praise τὸν ο the κύριον κυριος lord; master ὅτι οτι since; that ἀγαθὸς αγαθος good κύριος κυριος lord; master ψάλατε ψαλλω play τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him ὅτι οτι since; that καλόν καλος fine; fair
134:3 יְבָרֶכְךָ֣ yᵊvāreḵᵊḵˈā ברך bless יְ֭הוָה [ˈyhwāh] יְהוָה YHWH מִ mi מִן from צִּיֹּ֑ון ṣṣiyyˈôn צִיֹּון Zion עֹ֝שֵׂ֗ה ˈʕōśˈē עשׂה make שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
134:3. laudate Dominum quoniam bonus Dominus cantate nomini eius quoniam decensPraise ye the Lord, for the Lord is good: sing ye to his name, for it is sweet.
3. Praise ye the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
134:3. May the Lord, who made heaven and earth, bless you from Zion.
134:3. The LORD that made heaven and earth bless thee out of Zion.
Ye that stand in the house of the LORD, in the courts of the house of our God:

134:2 стоящие в доме Господнем, во дворах дома Бога нашего.
134:3
αἰνεῖτε αινεω sing praise
τὸν ο the
κύριον κυριος lord; master
ὅτι οτι since; that
ἀγαθὸς αγαθος good
κύριος κυριος lord; master
ψάλατε ψαλλω play
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
ὅτι οτι since; that
καλόν καλος fine; fair
134:3
יְבָרֶכְךָ֣ yᵊvāreḵᵊḵˈā ברך bless
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
מִ mi מִן from
צִּיֹּ֑ון ṣṣiyyˈôn צִיֹּון Zion
עֹ֝שֵׂ֗ה ˈʕōśˈē עשׂה make
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
וָ וְ and
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
134:3. laudate Dominum quoniam bonus Dominus cantate nomini eius quoniam decens
Praise ye the Lord, for the Lord is good: sing ye to his name, for it is sweet.
134:3. May the Lord, who made heaven and earth, bless you from Zion.
134:3. The LORD that made heaven and earth bless thee out of Zion.
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Adam Clarke: Commentary on the Bible - 1831
135:3: The Lord is good - Here is the first reason why he should be praised; and a second is subjoined:
For it is pleasant - It is becoming to acknowledge this infinite Being, and our dependence on him; and it is truly comfortable to an upright mind to be thus employed.
Albert Barnes: Notes on the Bible - 1834
135:3: Praise the Lord, for the Lord is good - See Psa 107:1.
Sing praises unto his name, for it is pleasant - See Psa 33:1; Psa 92:1. The idea here is, that it is a source of happiness, and that it is proper in itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:3: for the Lord: Psa 106:1, Psa 107:1, Psa 118:1, Psa 119:68, Psa 136:1, Psa 145:7, Psa 145:8; Mat 19:17
for it is: Psa 33:1, Psa 63:5, Psa 92:1, Psa 92:2, Psa 147:1
John Gill
135:3 Praise ye the Lord, for the Lord is good,.... Essentially and communicatively; he is good, and he does good, in a providential way, to all men; and in a way of special grace to his own people; for whom he has laid up and to whom he has promised good things, and on whom he bestows them; as pardon, righteousness, and eternal life; both grace and glory; and therefore they should praise him;
sing praises unto his name, for it is pleasant; either the work of singing praise is pleasant, being the employment of angels and glorified saints; the subject matter of it delightful, the blessings of grace flowing from the everlasting love of God it leads unto, which is excellent and better than life; and it must be pleasant work to a saint, because it is pleasing to God; and especially when the presence of God is enjoyed in it, and melody is made in the heart as well as with the mouth. Or the sense is, "his name is pleasant"; so Aben Ezra and Kimchi interpret it: for though it is holy and reverend in itself, and fearful and terrible to sinners; yet as it is proclaimed in Christ, it is exceeding delightful, and in whom all the perfections of God are glorified; particularly the name of God, as a covenant God and Father in Christ, blessing, with all spiritual blessings in him, is exceeding pleasant; as are all the names of Christ, and therefore to be praised.
134:3134:3: Օրհնեցէ՛ք զՏէր զի բարի է, սաղմո՛ս ասացէք անուան նորա զի քաղցր է։
3 Օրհնեցէ՛ք Տիրոջը, քանզի բարի է Տէրը. սաղմո՛ս երգեցէք նրա անուանը, քանզի քաղցր է նա:
3 Օրհնեցէ՛ք Տէրը, վասն զի Տէրը բարի է. Սաղմո՛ս ըսէք անոր անուանը, վասն զի քաղցր է։
Օրհնեցէք զՏէր, զի բարի է Տէր. սաղմոս ասացէք անուան նորա` զի քաղցր է:

134:3: Օրհնեցէ՛ք զՏէր զի բարի է, սաղմո՛ս ասացէք անուան նորա զի քաղցր է։
3 Օրհնեցէ՛ք Տիրոջը, քանզի բարի է Տէրը. սաղմո՛ս երգեցէք նրա անուանը, քանզի քաղցր է նա:
3 Օրհնեցէ՛ք Տէրը, վասն զի Տէրը բարի է. Սաղմո՛ս ըսէք անոր անուանը, վասն զի քաղցր է։
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134:3134:3 Хвалите Господа, ибо Господь благ; пойте имени Его, ибо это сладостно,
134:4 ὅτι οτι since; that τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov ἐξελέξατο εκλεγω select; choose ἑαυτῷ εαυτου of himself; his own ὁ ο the κύριος κυριος lord; master Ισραηλ ισραηλ.1 Israel εἰς εις into; for περιουσιασμὸν περιουσιασμος he; him
134:4. quia Iacob elegit sibi Dominus Israhel in peculium suumFor the Lord hath chosen Jacob unto himself: Israel for his own possession.
4. For the LORD hath chosen Jacob unto himself, Israel for his peculiar treasure.
Praise the LORD; for the LORD [is] good: sing praises unto his name; for [it is] pleasant:

134:3 Хвалите Господа, ибо Господь благ; пойте имени Его, ибо это сладостно,
134:4
ὅτι οτι since; that
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἐξελέξατο εκλεγω select; choose
ἑαυτῷ εαυτου of himself; his own
ο the
κύριος κυριος lord; master
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
περιουσιασμὸν περιουσιασμος he; him
134:4. quia Iacob elegit sibi Dominus Israhel in peculium suum
For the Lord hath chosen Jacob unto himself: Israel for his own possession.
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Adam Clarke: Commentary on the Bible - 1831
135:4: For the Lord hath chosen Jacob - This is a third reason. He has taken the Israelites for his peculiar people, סגלתו segullatho, his peculiar treasure; and now has brought them home to himself from their captivity and wanderings.
Albert Barnes: Notes on the Bible - 1834
135:4: For the Lord hath chosen Jacob unto himself - The descendants of Jacob. He has selected them from among all the inhabitants of the earth to be his special people.
And Israel for his peculiar treasure - The word here rendered treasure, means that which is acquired; property; wealth. They were what God possessed, owned, or claimed among all the people of the earth as especially his own. He had chosen them; he had redeemed them; he had made them his own, and he regarded them with the interest with which anyone looks on his own property, the fruit of his own toil. See Exo 19:5; Deu 7:6; Deu 32:9; Kg1 8:53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:4: the Lord: Psa 33:12; Deu 7:6, Deu 7:7, Deu 10:15; Sa1 12:22; Isa 41:8, Isa 43:20, Isa 43:21; Zac 2:10-12; Pe1 2:9
his peculiar: Exo 19:5, Exo 19:6; Deu 32:9; Mal 3:17; Tit 2:14
Geneva 1599
135:4 For the LORD hath (c) chosen Jacob unto himself, [and] Israel for his peculiar treasure.
(c) That is, has freely loved the posterity of Abraham.
John Gill
135:4 For the Lord hath chosen Jacob unto himself,.... To be his own special people, and not another's; for his own service, and for his glory; and to be an habitation for himself, and to be for ever with him. This is not to be understood personally of Jacob, though a chosen vessel of mercy; nor of his natural posterity as such, though chosen as a nation to outward favours; for not all they, only some of them, were chosen to special grace and glory, a remnant according to the election of grace: but mystical and spiritual Jacob and Israel are meant, even the whole church and people of God, whether Jews or Gentiles; these God has chosen, of his own free grace and good will, to all the blessings of grace and glory, and that from all eternity; which choice will remain firm and immutable, in time and for ever; and therefore is worthy of praise and thanksgiving, now, and to all eternity;
and Israel for his peculiar treasure; by whom they are accounted as such; even as the peculiar treasure of kings, as silver, gold, jewels, and precious stones; as his inheritance, his portion, and peculiar people; see Ex 19:5.
Robert Jamieson, A. R. Fausset and David Brown
135:4 God's choice of Israel is the first reason assigned for rendering praise; the next, His manifested greatness in creation and providence.
134:4134:4: ԶՅակովբ ընտրեաց իւր Տէր, եւ զԻսրայէլ ժառանգութիւն իւր։
4 Տէրն իր ընտրեալը դարձրեց Յակոբին, եւ Իսրայէլը՝ ժառանգութիւնն իր:
4 Վասն զի Տէրը իրեն համար ընտրեց Յակոբը Ու Իսրայէլը՝ իրեն սեփական ժողովուրդ ըլլալու։
ԶՅակոբ ընտրեաց իւր Տէր, եւ զԻսրայէլ ժառանգութիւն իւր:

134:4: ԶՅակովբ ընտրեաց իւր Տէր, եւ զԻսրայէլ ժառանգութիւն իւր։
4 Տէրն իր ընտրեալը դարձրեց Յակոբին, եւ Իսրայէլը՝ ժառանգութիւնն իր:
4 Վասն զի Տէրը իրեն համար ընտրեց Յակոբը Ու Իսրայէլը՝ իրեն սեփական ժողովուրդ ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
134:4134:4 ибо Господь избрал Себе Иакова, Израиля в собственность Свою.
134:5 ὅτι οτι since; that ἐγὼ εγω I ἔγνων γινωσκω know ὅτι οτι since; that μέγας μεγας great; loud κύριος κυριος lord; master καὶ και and; even ὁ ο the κύριος κυριος lord; master ἡμῶν ημων our παρὰ παρα from; by πάντας πας all; every τοὺς ο the θεούς θεος God
134:5. quia ego scio quod magnus Dominus et Dominus noster prae omnibus diisFor I have known that the Lord is great, and our God is above all gods.
5. For I know that the LORD is great, and that our Lord is above all gods.
For the LORD hath chosen Jacob unto himself, [and] Israel for his peculiar treasure:

134:4 ибо Господь избрал Себе Иакова, Израиля в собственность Свою.
134:5
ὅτι οτι since; that
ἐγὼ εγω I
ἔγνων γινωσκω know
ὅτι οτι since; that
μέγας μεγας great; loud
κύριος κυριος lord; master
καὶ και and; even
ο the
κύριος κυριος lord; master
ἡμῶν ημων our
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
θεούς θεος God
134:5. quia ego scio quod magnus Dominus et Dominus noster prae omnibus diis
For I have known that the Lord is great, and our God is above all gods.
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Adam Clarke: Commentary on the Bible - 1831
135:5: The Lord is great - Unlimited in his power: another reason.
Is above all gods - Every class of being, whether idolized or not; because he is the Fountain of existence. This is a fifth reason.
Albert Barnes: Notes on the Bible - 1834
135:5: For I know - I, as the representative of Israel, and speaking in the, name of the people. This is said as the foundation or the reason for praise. It was the thorough conviction of the psalmist that God was great above all who were claimed to be gods, and that he only was worthy of worship.
That the Lord is great - See the notes at Psa 95:3.
And that our Lord is above all gods - All that are worshipped as gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:5: I know: Psa 48:1, Psa 86:8-10, Psa 89:6, Psa 95:3, Psa 96:4, Psa 96:5, Psa 97:9; Deu 10:17; Isa 40:22, Isa 40:25; Jer 10:10, Jer 10:11; Dan 3:29, Dan 6:26, Dan 6:27
Carl Friedrich Keil and Franz Delitzsch
135:5
The praise itself now begins. כּי in Ps 135:4 set forth the ground of the pleasant duty, and the כי that begins this strophe confirms that which warrants the summons out of the riches of the material existing for such a hymn of praise. Worthy is He to be praised, for Israel knows full well that He who hath chosen it is the God of gods. The beginning is taken from Ps 115:3, and Ps 135:7 from Jer 10:13 (Ps 51:16). Heaven, earth, and water are the three kingdoms of created things, as in Ex 20:4. נשׂיא signifies that which is lifted up, ascended; here, as in Jeremiah, a cloud. The meaning of בּרקים למּטר עשׂה is not: He makes lightnings into rain, i.e., resolves them as it were into rain, which is unnatural; but either according to Zech 10:1 : He produces lightnings in behalf of rain, in order that the rain may pour down in consequence of the thunder and lightning, or poetically: He makes lightnings for the rain, so that the rain is announced (Apollinaris) and accompanied by them. Instead of מוצא (cf. Ps 78:16; Ps 105:43), which does not admit of the retreating of the tone, the expression is מוצא, the ground-form of the part. Hiph. for plurals like מחצרים, מחלמים, מעזרים, perhaps not without being influenced by the ויּוצא in Jeremiah, for it is not מוצא from מצא that signifies "producing," but מוציא = מפיק. The metaphor of the treasuries is like Job 38:22. What is intended is the fulness of divine power, in which lie the grounds of the origin and the impulses of all things in nature.
John Gill
135:5 For I know that the Lord is great,.... Jehovah the Father is great in his perfections; in his power, wisdom, faithfulness, grace, and goodness; and in his works of creation, providence, and grace: and so is Jehovah the Son, who seems chiefly designed, who is called "our Lord" or "Adon" in the next clause; he is great, having the same perfections his Father has; and doing the same works, besides the miracles he wrought here on earth, and the great work of our redemption: he is the great God and our Saviour, and a great Saviour he is; and indeed he is great in all his offices of Prophet, Priest, and King: and so is the blessed Spirit, who is equal to the Father and Son, and greater than he that is in the world. Now all this the psalmist could say from his own knowledge; he knew the Lord was great, from the consideration and meditation of his wondrous works; he knew the greatness of Christ, from the revelation made to him of his person, offices, and grace; he knew the greatness of the divine Spirit, from the inward experience of his upon his heart, as well as from his being divinely inspired by him; and because of this greatness of the Lord, as well as his goodness, he is to be praised; it is mentioned as a reason of it;
and that our Lord is above all gods; the Lord our righteousness; Immanuel, God with us: our Lord, not only by right of creation, but of redemption; he is above all that the Heathens called gods, even the greatest of them; not the idols their hands made only, but the heavens and all the host of them, the sun, moon, and stars; his glory is above them, being the Maker of them, as God; and he is made higher than they, as man and Mediator: he is above civil magistrates, princes, and kings of the earth, called gods, Ps 82:5; he is King of kings, and Lord of lords, he is higher than they; by him they reign, and to him they are accountable; and he is above the angels, sometimes called "Elohim", or gods, Ps 8:5; he has a more excellent name and nature than they; he is the Creator of them, the object of their worship, to whom they minister, whose servants they are; and he is now exalted above them in the human nature, at the right hand of God; see Heb 1:4.
134:5134:5: Ես ծանեայ զի մեծ է Տէր, եւ Տէր մեծ է քան զամենայն կուռս։
5 Ես հասկացայ, որ մեծ է Տէրը, եւ Տէրը մեծ է բոլոր կուռքերից:
5 Վասն զի ես իմացայ, թէ Եհովան մեծ է Ու մեր Տէրը՝ բոլոր աստուածներէն։
Ես ծանեայ զի մեծ է Տէր, եւ Տէր մեծ է քան զամենայն [783]կուռս:

134:5: Ես ծանեայ զի մեծ է Տէր, եւ Տէր մեծ է քան զամենայն կուռս։
5 Ես հասկացայ, որ մեծ է Տէրը, եւ Տէրը մեծ է բոլոր կուռքերից:
5 Վասն զի ես իմացայ, թէ Եհովան մեծ է Ու մեր Տէրը՝ բոլոր աստուածներէն։
zohrab-1805▾ eastern-1994▾ western am▾
134:5134:5 Я познал, что велик Господь, и Господь наш превыше всех богов.
134:6 πάντα πας all; every ὅσα οσος as much as; as many as ἠθέλησεν θελω determine; will ὁ ο the κύριος κυριος lord; master ἐποίησεν ποιεω do; make ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven καὶ και and; even ἐν εν in τῇ ο the γῇ γη earth; land ἐν εν in ταῖς ο the θαλάσσαις θαλασσα sea καὶ και and; even ἐν εν in πάσαις πας all; every ταῖς ο the ἀβύσσοις αβυσσος abyss
134:6. omnia quae voluit Dominus fecit in caelo et in terra in mari et in cunctis abyssisWhatsoever the Lord pleased he hath done, in heaven, in earth, in the sea, and in all the deeps.
6. Whatsoever the LORD pleased, that hath he done, in heaven and in earth, in the seas and in all deeps.
For I know that the LORD [is] great, and [that] our Lord [is] above all gods:

134:5 Я познал, что велик Господь, и Господь наш превыше всех богов.
134:6
πάντα πας all; every
ὅσα οσος as much as; as many as
ἠθέλησεν θελω determine; will
ο the
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐν εν in
ταῖς ο the
θαλάσσαις θαλασσα sea
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
ἀβύσσοις αβυσσος abyss
134:6. omnia quae voluit Dominus fecit in caelo et in terra in mari et in cunctis abyssis
Whatsoever the Lord pleased he hath done, in heaven, in earth, in the sea, and in all the deeps.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 For I know that the LORD is great, and that our Lord is above all gods. 6 Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places. 7 He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. 8 Who smote the firstborn of Egypt, both of man and beast. 9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. 10 Who smote great nations, and slew mighty kings; 11 Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: 12 And gave their land for a heritage, a heritage unto Israel his people. 13 Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations. 14 For the LORD will judge his people, and he will repent himself concerning his servants.
The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider.
I. He asserts the doctrine of God's greatness (v. 5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul." He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison.
II. He proves him to be a great God by the greatness of his power, v. 6. 1. He has an absolute power, and may do what he will: Whatsoever the Lord pleased, that did he, and none could control him, or say unto him, What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will in heaven, in earth, in the seas, and in all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing.
III. He gives instances of his great power,
1. In the kingdom of nature, v. 7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him. (1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that nothing is hidden from the heat of the sun, Ps. xix. 6. He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth, from the ends of the earth, that is, from the seas, by which the earth is surrounded. (2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers. (3.) Out of the same vapours (such is his wonderful power) he makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, 1 Kings xviii. 38. (4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer.
2. In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power, (1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called tokens and wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point. (2.) In destroying the kingdoms of Canaan before them, v. 10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had mighty kings, and yet they were all smitten and slain--Sihon and Og, and all the kingdoms of Canaan, v. 10, 11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come. (3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it.
IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his glory (v. 13): Thy name, O God! endures for ever. God's manifestations of himself to his people have everlasting fruits and consequences. What God doeth it shall be for ever, Eccl. iii. 14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Exod. iii. 15, where, when God had called himself the God of Abraham, Isaac, and Jacob, he adds, This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name endures for ever. 2. Of his grace. He will be kind to his people. (1.) He will plead their cause against others that contend with them. He will judge his people, that is, he will judge for them, and will not suffer them to be run down. (2.) He will not himself contend for ever with them, but will repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. This verse is taken from the song of Moses, Deut. xxxii. 36.
Adam Clarke: Commentary on the Bible - 1831
135:6: Whatsoever the Lord pleased - All that he has done is right, and therefore it is pleasing in his sight. He is the author of all existence. Angels, men, spirits, the heavens, the earth, and all their contents, were made by him, and are under his control.
Albert Barnes: Notes on the Bible - 1834
135:6: Whatsoever the Lord pleased - God is an absolute sovereign. He has formed a plan, and has carried it out. He has made the world as he chose, and he has ordered all its arrangements according to his own pleasure. As a universal sovereign, he has a right to universal adoration. See the notes at Psa 115:3.
In heaven, and in earth ... - These are put for the universe; these are the universe. In these places - in all worlds - on the land and in the ocean - even in the profound depths of the sea, there is nothing which has not been placed there by his will, and which he has not arranged according to his eternal plan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:6: Whatsoever: Psa 33:9, Psa 33:11, Psa 115:3; Isa 46:10; Dan 4:35; Amo 4:13, Amo 9:6; Mat 28:18
in the seas: Psa 136:13-15; Mat 8:26, Mat 8:27, Mat 14:25
Geneva 1599
135:6 Whatsoever the LORD pleased, [that] (d) did he in heaven, and in earth, in the seas, and all deep places.
(d) He joined God's power with his will, to the intent that we should not separate them and by this he wills God's people to depend on his power which he confirms by examples.
John Gill
135:6 Whatsoever the Lord pleased, that did he,.... In creation, producing into being what creatures he thought fit; in providence, doing according to his will in heaven and in earth; in grace, predestinating men to grace and glory, according to the good pleasure of his will, and calling by his grace whom he pleased: so Christ quickens whom he will; and the Spirit dispenses his gifts and grace severally to men as he pleases. Sovereignty, or acting according to will and pleasure, is peculiar to the Lord; the heavens, the sun, moon, and stars, are at his direction, and act by the laws of creation, which are at his control; angels do his will, and not their own: the most arbitrary and despotic princes cannot do everything they please; but the Lord can and does, even everything;
in heaven and in earth, in the seas and all deep places; in the formation of them, and filling them with inhabitants, and fitting them to perform the several ends and uses for which they were designed; as well as performing many wonderful things in them out of the ordinary course of nature, as did our Lord, or as were done when he was here on earth: a wonderful star appeared in the heavens, which guided the wise men to the place of his birth; unusual voices were heard from heaven at his baptism, transfiguration, and other times; the Spirit, with his extraordinary gifts, descended from hence after his ascension thither: surprising miracles were done by him on earth; the great work of redemption was finished here, where he glorified his divine Father; and throughout it he sent his apostles to publish his everlasting Gospel. He did wonders in the mighty waters; more than once he made the boisterous sea a calm, and walked upon the surface of it: and as of old he broke up the fountains of the great deep, and drowned the world; and at another time dried up the sea, and led his people through the depths, as through a wilderness; so he will hereafter bind the old serpent the devil, and cast him into the abyss, into the great deep, into the bottomless pit; where he will continue during the thousand years' reign of Christ with his saints.
John Wesley
135:6 Seas - In the visible seas, and in the invisible depths both of the earth and of the waters.
Robert Jamieson, A. R. Fausset and David Brown
135:6 heaven, and . . . seas, and all . . . ends of the earth--denote universality.
134:6134:6: Զամենայն զոր ինչ կամեցաւ եւ արար Տէր, յերկինս եւ յերկրի, ՚ի ծովս եւ յամենայն խորս[7670]։ [7670] Ոմանք.՚Ի ծով եւ յամենայն խորս։
6 Տէրն ինչ որ ցանկացաւ, կատարեց երկնքում ու երկրի վրայ, ծովում եւ բոլոր անդունդներում:
6 Տէրը ամէն ինչ որ ուզեց ըրաւ երկնքի ու երկրի մէջ, Ծովերուն ու բոլոր անդունդներուն մէջ։
Զամենայն զոր ինչ կամեցաւ` եւ արար Տէր յերկինս եւ յերկրի, ի ծով եւ յամենայն խորս:

134:6: Զամենայն զոր ինչ կամեցաւ եւ արար Տէր, յերկինս եւ յերկրի, ՚ի ծովս եւ յամենայն խորս[7670]։
[7670] Ոմանք.՚Ի ծով եւ յամենայն խորս։
6 Տէրն ինչ որ ցանկացաւ, կատարեց երկնքում ու երկրի վրայ, ծովում եւ բոլոր անդունդներում:
6 Տէրը ամէն ինչ որ ուզեց ըրաւ երկնքի ու երկրի մէջ, Ծովերուն ու բոլոր անդունդներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
134:6134:6 Господь творит все, что хочет, на небесах и на земле, на морях и во всех безднах;
134:7 ἀνάγων αναγω lead up; head up νεφέλας νεφελη cloud ἐξ εκ from; out of ἐσχάτου εσχατος last; farthest part τῆς ο the γῆς γη earth; land ἀστραπὰς αστραπη lightning εἰς εις into; for ὑετὸν υετος rain ἐποίησεν ποιεω do; make ὁ ο the ἐξάγων εξαγω lead out; bring out ἀνέμους ανεμος gale ἐκ εκ from; out of θησαυρῶν θησαυρος treasure αὐτοῦ αυτος he; him
134:7. levans nubes de summitatibus terrae fulgura in pluviam fecit educens ventos de thesauris suisHe bringeth up clouds from the end of the earth: he hath made lightnings for the rain. He bringeth forth winds out of his stores:
7. He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth forth the wind out of his treasuries.
Whatsoever the LORD pleased, [that] did he in heaven, and in earth, in the seas, and all deep places:

134:6 Господь творит все, что хочет, на небесах и на земле, на морях и во всех безднах;
134:7
ἀνάγων αναγω lead up; head up
νεφέλας νεφελη cloud
ἐξ εκ from; out of
ἐσχάτου εσχατος last; farthest part
τῆς ο the
γῆς γη earth; land
ἀστραπὰς αστραπη lightning
εἰς εις into; for
ὑετὸν υετος rain
ἐποίησεν ποιεω do; make
ο the
ἐξάγων εξαγω lead out; bring out
ἀνέμους ανεμος gale
ἐκ εκ from; out of
θησαυρῶν θησαυρος treasure
αὐτοῦ αυτος he; him
134:7. levans nubes de summitatibus terrae fulgura in pluviam fecit educens ventos de thesauris suis
He bringeth up clouds from the end of the earth: he hath made lightnings for the rain. He bringeth forth winds out of his stores:
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
135:7: He causeth the vapours to ascend - Dr. Shaw thinks that the account here refers to the autumnal rains in the east. Of them he speaks as follows: "Seldom a night passes without much lightning in the north-west quarter, but not attended with thunder; and when this lightning appears in the west or south-west points, it is a sure sign of the approaching rain, which is often followed by thunder. A squall of wind and clouds of dust are the sure forerunners of the first rain." This account induces Mr. Harmer to believe that the word נשאים nesiim, should be translated clouds, not vapours. It shows that God: -
Maketh lightnings for the rain - The squalls of wind bring on these refreshing showers, and are therefore precious things of the treasuries of God, and when he thunders, it is the noise of waters in the heavens. See Jer 10:13, which contains almost the same words as those in this verse: "When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasuries."
Albert Barnes: Notes on the Bible - 1834
135:7: He causeth the vapours to ascend from the ends of the earth - The word rendered vapors means literally risings; things raised up; and it may be applied, therefore, to vapors or clouds. The Septuagint, the Latin Vulgate, and Luther render it clouds. It is among the proofs of the divine wisdom and power that he causes them to ascend contrary to the common law which drags all things down toward the earth. The arrangement by which this is done is among the most wise and wonderful of all the works of God. See Job 26:8, note; Job 38:25-28, notes.
He maketh lightnings for the rain - To accompany the rain. See the notes at Job 28:26.
He bringeth the wind out of his treasuries - Where he has, as it were, treasured it up, to be used when there should be occasion for it. See the notes at Job 38:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:7: He causeth: Psa 148:8; Gen 2:5, Gen 2:6; Kg1 18:1, Kg1 18:41-45; Job 5:10; Jer 10:13, Jer 14:22, Jer 51:16; Zac 10:1
he maketh lightnings: Dr. Russel informs us that seldom a night passes at Aleppo without much lightning in the north-west, but not attended with thunder; and when it appears in the west or south-western points, it is a sure sign of the approaching rain, which is often followed with thunder. See note on Job 38:26. Job 28:25, Job 28:26, Job 38:24-28
he bringeth: Psa 107:25, Psa 148:8; Job 38:22, Job 38:23; Jon 1:4; Joh 3:8
John Gill
135:7 He causeth the vapours to ascend from the ends of the earth,.... Up to the heavens. Aben Ezra interprets this of the mist which went up out of the earth, and watered it, Gen 2:6; and still vapours are exhaled out of the earth by the force of the sun, and carried up into the air, and form various things, as wind, rain, &c. The Targum, Kimchi, and others, explain it of the "clouds", so called from their elevation on high: these rise up out of the sea, the borders, and boundaries, and uttermost parts of the earth; see 3Kings 18:44. Jerom interprets these clouds, spiritually and mystically, of the apostles and prophets, raised from a low and mean estate; and so may be applied to the ministers of the word, who are clouds full of water; of good doctrine, which they are sent to carry about the world, and publish in it; see Is 5:6;
he maketh lightnings for the rain: for the descent of the rain, as the Targum; by lightning oftentimes the clouds are broke, and so pour down rain; see Job 28:26; or, "lightnings with the rain" (g); as Kimchi: these frequently come together, which is very surprising, that two such different elements should meet together as fire and water; and yet the fire not quenched by the water, nor the water heated by the fire: these the above ancient Christian writer interprets of the light of knowledge, and the rain of doctrine; see Zech 9:14;
he bringeth the wind out of his treasuries; as he has his treasuries for the snow and hail, Job 38:22; so for the winds: not the caverns of the earth, thought to be the repositories of the wind (h); nor are there proper repositories of it: but the air, as Suidas (i); which, when without wind, is easily moved by the wise hand of God; so Theodoret, from whom he seems to have taken this hint. In Scripture only mention is made of four winds, Ezek 37:9; and so the ancient Greeks only reckoned four cardinal winds, but at length they added four more; and at Athens was a marble temple, built by Andronicus Cyrrhestes, called "the temple of the eight winds": this was an octagon, and on each side were engraven the images of every wind; and on the top of it was a Triton of brass, with a rod in his right hand, which being moved about by the wind, pointed to that which then blew (k): but now, through the great improvement of navigation, the winds are divided and subdivided in the points of the compass; and, besides the four cardinal ones, there are twenty eight collateral ones, in all thirty two; but be they reckoned as many as they may, they are all in the hands of God, and disposed of at his pleasure. Jerom here interprets them of the angels; perhaps it might be better to apply them to the gifts and graces of the Spirit, sometimes compared to wind, which are treasured up in Christ; see Jn 3:8.
(g) "fulgura cum pluvia", Vatablus, Junius & Tremellius, Piscator, Gejerus; so Ainsworth. (h) "Vasto rex Aeolus antro----luctanteis ventos fraenat." Virgil. Aeneid. l. 1. (i) In voce (k) Vid. Vitruvium de Architect. l. 1. c. 6.
John Wesley
135:7 From - From all parts of the earth, from one end to another. Rain - An eminent instance of his good providence.
134:7134:7: Հանէ զամպս ՚ի ծագաց երկրէ, զփայլատակունս իւր յանձրեւս արար, եւ հանէ զհողմս ՚ի շտեմարանաց իւրոց[7671]։ [7671] Ոմանք.Ո հանէ զամպս ՚ի ծագաց երկրի։
7 Ամպեր հանելով երկրի ծայրերից՝ իր կայծակներն անձրեւի վերածեց, եւ իր պահեստներից հողմեր դուրս բերեց:
7 Երկրի ծայրերէն շոգիներ կը հանէ, Անձրեւի համար փայլակներ կը շինէ Ու հով կը հանէ իր շտեմարաններէն։
Հանէ զամպս ի ծագաց երկրէ, զփայլատակունս իւր յանձրեւս արար, եւ հանէ զհողմս ի շտեմարանաց իւրոց:

134:7: Հանէ զամպս ՚ի ծագաց երկրէ, զփայլատակունս իւր յանձրեւս արար, եւ հանէ զհողմս ՚ի շտեմարանաց իւրոց[7671]։
[7671] Ոմանք.Ո հանէ զամպս ՚ի ծագաց երկրի։
7 Ամպեր հանելով երկրի ծայրերից՝ իր կայծակներն անձրեւի վերածեց, եւ իր պահեստներից հողմեր դուրս բերեց:
7 Երկրի ծայրերէն շոգիներ կը հանէ, Անձրեւի համար փայլակներ կը շինէ Ու հով կը հանէ իր շտեմարաններէն։
zohrab-1805▾ eastern-1994▾ western am▾
134:7134:7 возводит облака от края земли, творит молнии при дожде, изводит ветер из хранилищ Своих.
134:8 ὃς ος who; what ἐπάταξεν πατασσω pat; impact τὰ ο the πρωτότοκα πρωτοτοκος firstborn Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal
134:8. qui percussit primitiva Aegypti ab homine usque ad pecusHe slew the firstborn of Egypt from man even unto beast.
8. Who smote the firstborn of Egypt, both of man and beast.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries:

134:7 возводит облака от края земли, творит молнии при дожде, изводит ветер из хранилищ Своих.
134:8
ὃς ος who; what
ἐπάταξεν πατασσω pat; impact
τὰ ο the
πρωτότοκα πρωτοτοκος firstborn
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
134:8. qui percussit primitiva Aegypti ab homine usque ad pecus
He slew the firstborn of Egypt from man even unto beast.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
135:8: Who smote the first-born of Egypt - See the parallel passages.
Albert Barnes: Notes on the Bible - 1834
135:8: Who smote the firstborn of Egypt - As the last and the greatest of the plagues brought upon the Egyptians; the chief and crowning judgment under which they were made willing that the children of Israel should go, and which was in fact the judgment which secured their freedom. This is selected here evidently for this reason, instead of recounting all the plagues which were brought upon the Egyptians.
Both of man and beast - Exo 11:5. Margin, as in Hebrew, From man unto beast. That is, including both; smiting both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:8: smote: Psa 78:51, Psa 105:36, Psa 136:10; Exo 12:12, Exo 12:29, Exo 12:30, Exo 13:15
both of man and beast: Heb. from man unto beast
Carl Friedrich Keil and Franz Delitzsch
135:8
Worthy is He to be praised, for He is the Redeemer out of Egypt. בּתוככי as in Ps 116:19, cf. Ps 105:27.
John Gill
135:8 Who smote the firstborn of Egypt, both of man and beast. Which was the last of the plagues inflicted on the Egyptians; and is particularly mentioned, because, by means of it, they were made willing to let the children of Israel go out of their land: and so this includes the deliverance of the Israelites, God's firstborn, when he slew the firstborn of Egypt; and who were typical of the firstborn, whose names are written in heaven; and the deliverance of them, through the blood of the passover, was an emblem of the deliverance of those by the blood of Christ; see Ex 12:22.
Robert Jamieson, A. R. Fausset and David Brown
135:8 The last plague [Ex 12:29] is cited to illustrate His "tokens and wonders."
134:8134:8: Ո եհար զամենայն անդրանիկս Եգիպտացւոց, ՚ի մարդոյ մինչեւ յանասուն[7672]։ [7672] Ոմանք.Եհար զամենայն։
8 Նա հարուածեց եգիպտացիների բոլոր անդրանիկ ծնունդներին, ինչպէս մարդկանց, այնպէս էլ անասուններին:
8 Անիկա Եգիպտոսի անդրանիկները զարկաւ Մարդէն մինչեւ անասուն։
Ո եհար զամենայն անդրանիկս Եգիպտացւոց` ի մարդոյ մինչեւ յանասուն:

134:8: Ո եհար զամենայն անդրանիկս Եգիպտացւոց, ՚ի մարդոյ մինչեւ յանասուն[7672]։
[7672] Ոմանք.Եհար զամենայն։
8 Նա հարուածեց եգիպտացիների բոլոր անդրանիկ ծնունդներին, ինչպէս մարդկանց, այնպէս էլ անասուններին:
8 Անիկա Եգիպտոսի անդրանիկները զարկաւ Մարդէն մինչեւ անասուն։
zohrab-1805▾ eastern-1994▾ western am▾
134:8134:8 Он поразил первенцев Египта, от человека до скота,
134:9 ἐξαπέστειλεν εξαποστελλω send forth σημεῖα σημειον sign καὶ και and; even τέρατα τερας omen ἐν εν in μέσῳ μεσος in the midst; in the middle σου σου of you; your Αἴγυπτε αιγυπτος Aigyptos; Eyiptos ἐν εν in Φαραω φαραω Pharaō; Farao καὶ και and; even ἐν εν in πᾶσι πας all; every τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him
134:9. misit signa et portenta in medio tui Aegypte in Pharao et in cunctos servos eiusHe sent forth signs and wonders in the midst of thee, O Egypt: upon Pharao, and upon all his servants.
9. He sent signs and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
Who smote the firstborn of Egypt, both of man and beast:

134:8 Он поразил первенцев Египта, от человека до скота,
134:9
ἐξαπέστειλεν εξαποστελλω send forth
σημεῖα σημειον sign
καὶ και and; even
τέρατα τερας omen
ἐν εν in
μέσῳ μεσος in the midst; in the middle
σου σου of you; your
Αἴγυπτε αιγυπτος Aigyptos; Eyiptos
ἐν εν in
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
134:9. misit signa et portenta in medio tui Aegypte in Pharao et in cunctos servos eius
He sent forth signs and wonders in the midst of thee, O Egypt: upon Pharao, and upon all his servants.
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Albert Barnes: Notes on the Bible - 1834
135:9: Who sent tokens and wonders - Tokens: that is, signs or evidences of the divine power. Wonders: things suited to impress the mind with awe; things outside of the ordinary course of events; things not produced by natural laws, but by the direct power of God. The allusion here is, of course, to the plagues of Egypt, as recorded in Exodus. See the notes at Psa 105:27-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:9: sent tokens: Psa 78:43-50, Psa 105:27-29; exo 7:1-15:27; Deu 4:34; Neh 9:10; Isa 51:9, Isa 51:10; Jer 32:20, Jer 32:21; Act 7:36
upon Pharaoh: Psa 136:15
John Gill
135:9 Who sent tokens and wonders into the midst of thee, O Egypt,.... Or, "signs and wonders". Meaning the other extraordinary plagues sent among the Egyptians, before that of slaying their firstborn; and which have some likeness to the vials of God's wrath, which will be poured out on the city called spiritually Sodom and Egypt, Rev_ 11:8;
upon Pharaoh, and upon all his servants: his courtiers: some of them are particularly observed to affect him and his court; as the plagues of the frogs, and slaying the firstborn: and he and his princes must be more or less affected with them all, as well as the common people; who were an emblem either of Satan and his principalities, as Jerom interprets it; or rather of antichrist and his followers; to whom the tokens of God's wrath and displeasure will be sent in a wonderful way and manner.
134:9134:9: Առաքեաց զնշանս եւ զարուեստս իւր ՚ի մէջ քո Եգիպտոս, ՚ի փարաւովն եւ յամենայն զօրս իւր։
9 Իր նշաններն ու զարմանահրաշ գործերն ուղարկեց քեզ, ո՛վ Եգիպտոս, քո Փարաւոնին եւ նրա ամբողջ զօրքին:
9 Նշաններ ու հրաշքներ ղրկեց քու մէջդ, ո՛վ Եգիպտոս, Փարաւոնին ու անոր բոլոր ծառաներուն վրայ։
Առաքեաց զնշանս եւ զարուեստս իւր ի մէջ քո, Եգիպտոս, ի փարաւոն եւ յամենայն զօրս իւր:

134:9: Առաքեաց զնշանս եւ զարուեստս իւր ՚ի մէջ քո Եգիպտոս, ՚ի փարաւովն եւ յամենայն զօրս իւր։
9 Իր նշաններն ու զարմանահրաշ գործերն ուղարկեց քեզ, ո՛վ Եգիպտոս, քո Փարաւոնին եւ նրա ամբողջ զօրքին:
9 Նշաններ ու հրաշքներ ղրկեց քու մէջդ, ո՛վ Եգիպտոս, Փարաւոնին ու անոր բոլոր ծառաներուն վրայ։
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134:9134:9 послал знамения и чудеса среди тебя, Египет, на фараона и на всех рабов его,
134:10 ὃς ος who; what ἐπάταξεν πατασσω pat; impact ἔθνη εθνος nation; caste πολλὰ πολυς much; many καὶ και and; even ἀπέκτεινεν αποκτεινω kill βασιλεῖς βασιλευς monarch; king κραταιούς κραταιος dominant
134:10. qui percussit gentes multas et occidit reges fortesHe smote many nations, and slew mighty kings:
10. Who smote many nations, and slew mighty kings;
Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants:

134:9 послал знамения и чудеса среди тебя, Египет, на фараона и на всех рабов его,
134:10
ὃς ος who; what
ἐπάταξεν πατασσω pat; impact
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
βασιλεῖς βασιλευς monarch; king
κραταιούς κραταιος dominant
134:10. qui percussit gentes multas et occidit reges fortes
He smote many nations, and slew mighty kings:
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Albert Barnes: Notes on the Bible - 1834
135:10: Who smote great nations ... - To wit, those specified in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:10: smote: Psa 44:2, Psa 44:3, Psa 136:17-22
Carl Friedrich Keil and Franz Delitzsch
135:10
Worthy is He to be praised, for He is the Conqueror of the Land of Promise. in connection with Ps 135:10 one is reminded of Deut 4:38; Deut 7:1; Deut 9:1; Deut 11:23; Josh 23:9. גּוים רבּים are here not many, but great peoples (cf. גּדלים in Ps 136:17), since the parallel word עצוּמים is by no means intended of a powerful number, but of powerful might (cf. Is 53:12). As to the rest also, the poet follows the Book of Deuteronomy: viz., לכל ממלכות as in Deut 3:21, and נתן נחלה as in Deut 4:38 and other passages. It is all Deuteronomic with the exception of the שׁ, and the ל e in Ps 135:11 as the nota accus. (as in Ps 136:19., cf. Ps 69:6; Ps 116:16; Ps 129:3); the construction of הרג is just as Aramaizing in Job 5:2; 2Kings 3:30 (where 2Kings 3:30-31, like 2Kings 3:36-37, are a later explanatory addition). The הרג alternating with הכּה is, next to the two kings, also referred to the kingdoms of Canaan, viz., their inhabitants. Og was also an Amoritish king, Deut 3:8.
John Gill
135:10 Who smote great nations, and slew mighty kings. Or "many nations" (l). The seven nations of the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites; the kings of which were mighty and many, even thirty one in number, Josh 12:1. This the Lord did by Joshua, a type of Christ; who has overcome the world by his sufferings and death, and delivered his people from it; who went forth conquering and to conquer, into the Roman Pagan empire, called the whole world, and subdued it by his Spirit and word; and will show his power in all the kingdoms of this world, either by converting or destroying them; and at last will judge all the nations and kings of the earth. Aben Ezra interprets this of the kings of Midian, or of those next mentioned, which is best.
(l) "gentes multas", V. L. Pagninus, Montanus, Musculus; "plurimas gentes", Tigurine version; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
135:10 The conquest of Canaan was by God's power, not that of the people.
134:10134:10: Ո եհար ա՛զգս բազումս, եւ սպան զթագաւորս հզօրս[7673]։ [7673] Ոմանք.Եհար զազգս։
10 Նա հարուածեց բազում ազգերի, եւ սպանեց հզօր թագաւորների.
10 Շատ ազգեր զարկաւ Ու զօրեղ թագաւորներ սպաննեց։
Ո եհար զազգս բազումս, եւ սպան զթագաւորս հզօրս:

134:10: Ո եհար ա՛զգս բազումս, եւ սպան զթագաւորս հզօրս[7673]։
[7673] Ոմանք.Եհար զազգս։
10 Նա հարուածեց բազում ազգերի, եւ սպանեց հզօր թագաւորների.
10 Շատ ազգեր զարկաւ Ու զօրեղ թագաւորներ սպաննեց։
zohrab-1805▾ eastern-1994▾ western am▾
134:10134:10 поразил народы многие и истребил царей сильных:
134:11 τὸν ο the Σηων σηων monarch; king τῶν ο the Αμορραίων αμορραιος and; even τὸν ο the Ωγ ωγ monarch; king τῆς ο the Βασαν βασαν and; even πάσας πας all; every τὰς ο the βασιλείας βασιλεια realm; kingdom Χανααν χανααν Chanaan; Khanaan
134:11. Seon regem Amorreorum et Og regem Basan et omnia regna ChanaanSehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
11. Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
Who smote great nations, and slew mighty kings:

134:10 поразил народы многие и истребил царей сильных:
134:11
τὸν ο the
Σηων σηων monarch; king
τῶν ο the
Αμορραίων αμορραιος and; even
τὸν ο the
Ωγ ωγ monarch; king
τῆς ο the
Βασαν βασαν and; even
πάσας πας all; every
τὰς ο the
βασιλείας βασιλεια realm; kingdom
Χανααν χανααν Chanaan; Khanaan
134:11. Seon regem Amorreorum et Og regem Basan et omnia regna Chanaan
Sehon king of the Amorrhites, and Og king of Basan, and all the kingdoms of Chanaan.
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Albert Barnes: Notes on the Bible - 1834
135:11: Sihon king of the Amorites ... - These are specimens of what was done, or instances of the mighty kings who were subdued. It is not pretended that all were enumerated. The subjugation of these nations and kings showed the power of God, and laid the foundation for praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:11: Sihon: Num 21:21-35; Deu 2:30-37, Deu 3:1-11; Neh 9:22
and all the: jos 10:1-12:24
John Gill
135:11 Sihon king of the Amorites, and Og king of Bashan,.... These are particularly named, because they were the first that were slain, and were the most mighty and powerful; see Deut 3:11. These the Lord slew by the hand of Moses, a type of Christ; who has destroyed the god and prince of this world, that had the power of death, the devil; and has spoiled all his principalities and powers;
and all the kingdoms of Canaan; thirty one of them. These words explain the former; as the two kings mentioned point at the mighty kings slain, these kingdoms show who the great nations were that were smitten.
134:11134:11: ԶՍեհովն թագաւո՛ր Ամուրհացւոց, զՈվգ թագաւոր Բիշանու, եւ զամենայն թագաւորութիւնս Քանանացւոց[7674]։ [7674] Ոմանք.ԶՈվգ թագաւոր Բասանու, եւ զամենայն թագաւորս Քանա՛՛։
11 ամորհացիների թագաւոր Սեհոնին, Բասանի թագաւոր Օգին ու բոլոր թագաւորութիւնները Քանանի:
11 Ամօրհացիներու Սեհոն թագաւորը, Բասանի Ովգ թագաւորը Եւ Քանանի բոլոր թագաւորութիւնները
ԶՍեհովն թագաւոր Ամովրհացւոց. զՈվգ թագաւոր Բասանու, եւ զամենայն թագաւորութիւնս Քանանացւոց:

134:11: ԶՍեհովն թագաւո՛ր Ամուրհացւոց, զՈվգ թագաւոր Բիշանու, եւ զամենայն թագաւորութիւնս Քանանացւոց[7674]։
[7674] Ոմանք.ԶՈվգ թագաւոր Բասանու, եւ զամենայն թագաւորս Քանա՛՛։
11 ամորհացիների թագաւոր Սեհոնին, Բասանի թագաւոր Օգին ու բոլոր թագաւորութիւնները Քանանի:
11 Ամօրհացիներու Սեհոն թագաւորը, Բասանի Ովգ թագաւորը Եւ Քանանի բոլոր թագաւորութիւնները
zohrab-1805▾ eastern-1994▾ western am▾
134:11134:11 Сигона, царя Аморрейского, и Ога, царя Васанского, и все царства Ханаанские;
134:12 καὶ και and; even ἔδωκεν διδωμι give; deposit τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him κληρονομίαν κληρονομια inheritance κληρονομίαν κληρονομια inheritance Ισραηλ ισραηλ.1 Israel λαῷ λαος populace; population αὐτοῦ αυτος he; him
134:12. et dedit terram eorum hereditatem hereditatem Israhel populo suoAnd gave their land for an inheritance, for an inheritance to his people Israel.
12. And gave their land for an heritage, an heritage unto Israel his people.
Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:

134:11 Сигона, царя Аморрейского, и Ога, царя Васанского, и все царства Ханаанские;
134:12
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
κληρονομίαν κληρονομια inheritance
κληρονομίαν κληρονομια inheritance
Ισραηλ ισραηλ.1 Israel
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
134:12. et dedit terram eorum hereditatem hereditatem Israhel populo suo
And gave their land for an inheritance, for an inheritance to his people Israel.
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Albert Barnes: Notes on the Bible - 1834
135:12: And gave their land for an heritage ... - See the notes at Psa 111:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:12: gave their: Psa 44:1-3, Psa 78:55, Psa 136:21, Psa 136:22; Num 33:54; Jos 11:23, Jos 12:7
Geneva 1599
135:12 And (e) gave their land [for] an heritage, an heritage unto Israel his people.
(e) He shows what fruit the godly conceive of God's power, by which they see how he destroys his enemies, and delivers his people.
John Gill
135:12 And gave their land for an heritage,.... The land of the two kings before mentioned, which was given to the Reubenites, and Gadites, and half tribe of Manasseh, Deut 3:12; and the lands belonging to the several kingdoms of Canaan were given to the rest of the tribes;
an heritage unto Israel his people; a type of the heavenly Canaan, the glorious, incorruptible, undefiled, and eternal inheritance; which is of God's free grace, chosen, prepared, and given; even a right unto it, and meetness for it, to the true and spiritual Israel of God, to his special people, his chosen, redeemed, and called ones.
134:12134:12: Ետ զերկիրս նոցա ՚ի ժառանգութիւն, ժառանգութիւն Իսրայէլի ժողովրդեան իւրոյ[7675]։ [7675] Ոմանք.Ետ զերկիր նոցա։
12 Նրանց երկիրը որպէս ժառանգութիւն տուեց, որպէս ժառանգութիւն Իսրայէլի իր ժողովրդին:
12 Ու անոնց երկիրը ժառանգութիւն տուաւ, Իր Իսրայէլ ժողովուրդին ժառանգութիւն։
ետ զերկիր նոցա ի ժառանգութիւն, ժառանգութիւն Իսրայելի ժողովրդեան իւրոյ:

134:12: Ետ զերկիրս նոցա ՚ի ժառանգութիւն, ժառանգութիւն Իսրայէլի ժողովրդեան իւրոյ[7675]։
[7675] Ոմանք.Ետ զերկիր նոցա։
12 Նրանց երկիրը որպէս ժառանգութիւն տուեց, որպէս ժառանգութիւն Իսրայէլի իր ժողովրդին:
12 Ու անոնց երկիրը ժառանգութիւն տուաւ, Իր Իսրայէլ ժողովուրդին ժառանգութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
134:12134:12 и отдал землю их в наследие, в наследие Израилю, народу Своему.
134:13 κύριε κυριος lord; master τὸ ο the ὄνομά ονομα name; notable σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κύριε κυριος lord; master τὸ ο the μνημόσυνόν μνημοσυνον remembrance σου σου of you; your εἰς εις into; for γενεὰν γενεα generation καὶ και and; even γενεάν γενεα generation
134:13. Domine nomen tuum in aeternum Domine memoriale tuum in generatione et generationeThy name, O Lord, is for ever: thy memorial, O Lord, unto all generations.
13. Thy name, O LORD, for ever; thy memorial, O LORD, throughout all generations.
And gave their land [for] an heritage, an heritage unto Israel his people:

134:12 и отдал землю их в наследие, в наследие Израилю, народу Своему.
134:13
κύριε κυριος lord; master
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
κύριε κυριος lord; master
τὸ ο the
μνημόσυνόν μνημοσυνον remembrance
σου σου of you; your
εἰς εις into; for
γενεὰν γενεα generation
καὶ και and; even
γενεάν γενεα generation
134:13. Domine nomen tuum in aeternum Domine memoriale tuum in generatione et generatione
Thy name, O Lord, is for ever: thy memorial, O Lord, unto all generations.
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Albert Barnes: Notes on the Bible - 1834
135:13: Thy name, O Lord, endureth for ever - Thou art the ever-living, the unchanging God. The generations of people pass away; the kingdoms of the earth change; the idols perish, but thou art the same. The object here seems to be to bring the image or the idea of God before the mind as he was when he performed these great works, as a God interposing in behalf of his people, and as worthy of praise. The idea is that he is the same now that he was then; and as he then impressed the world with a sense of his majesty and power, and as he then interposed in behalf of his people by mighty signs and wonders, we should feel that, being an unchangeable God, he can do it now, and is now equally worthy. of confidence, adoration, and praise.
And thy memorial - Thy remembrance; the memory of thyself. That is, What thou hast done to secure a remembrance among people is of such a nature as to make the same impression to all coming time. The events were such that the memory of them should never pass away from mankind.
Throughout all generations - Margin, as in Hebrew, To generation and generation. There never will be a generation on the earth, in the latest periods, to which the memory of these things should not be transmitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:13: Thy name: Psa 8:1, Psa 8:9, Psa 72:17, Psa 102:12, Psa 102:21; Exo 3:15, Exo 34:5-7; Hos 12:5; Mat 6:9, Mat 6:13
throughout all generations: Heb. to generations and generations, Psa 89:1 *marg.
Carl Friedrich Keil and Franz Delitzsch
135:13
This God who rules so praiseworthily in the universe and in the history of Israel is the same yesterday, and to-day, and for ever. Just as Ps 135:13 (cf. Ps 102:13) is taken from Ex 3:15, so Ps 135:14 is taken from Deut 32:36, cf. Ps 90:13, and vid., on Heb 10:30-31.
John Gill
135:13 Thy name, O Lord, endureth for ever,.... The Lord himself endures for ever, in his nature, being, and perfections; and the fame of him, the fame of those acts of power and goodness before mentioned: the name of Christ endures for ever; his person and offices, his Gospel, which is his name; his children and people, who are called by his name, and in whom his name is perpetuated; the fame of his wondrous works in nature, providence, and grace; and especially of his great work of redemption and salvation;
and thy memorial, O Lord, throughout all generations; or "the remembrance of them to, generation and generation"; to every age; the love of Christ is remembered by his people in every age, the blessings of his grace in redemption, justification, pardon, &c. and cannot be forgotten as long as his Gospel is preached, the ordinances of baptism and the Lord's supper administered, and he has a people in the world, all which will be as long as the sun and moon endure, there will be a memorial of him.
Robert Jamieson, A. R. Fausset and David Brown
135:13 heritage--or, "possession."
name . . . memorial--Each denote that by which God is made known.
134:13134:13: Տէր անուն քո յաւիտեան, Տէր յիշատակ քո ազգէ՛ մինչեւ յազգ։
13 Տէ՛ր, քո անունը յաւերժ է, Տէ՛ր, քո յիշատակը՝ սերնդից սերունդ:
13 Ո՛վ Տէր, քու անունդ մինչեւ յաւիտեան պիտի մնայ. Ո՛վ Տէր, քու յիշատակդ՝ ազգէ մինչեւ ազգ։
Տէր, անուն քո յաւիտեան. Տէր, յիշատակ քո ազգէ մինչեւ յազգ:

134:13: Տէր անուն քո յաւիտեան, Տէր յիշատակ քո ազգէ՛ մինչեւ յազգ։
13 Տէ՛ր, քո անունը յաւերժ է, Տէ՛ր, քո յիշատակը՝ սերնդից սերունդ:
13 Ո՛վ Տէր, քու անունդ մինչեւ յաւիտեան պիտի մնայ. Ո՛վ Տէր, քու յիշատակդ՝ ազգէ մինչեւ ազգ։
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134:13134:13 Господи! имя Твое вовек; Господи! память о Тебе в род и род.
134:14 ὅτι οτι since; that κρινεῖ κρινω judge; decide κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him παρακληθήσεται παρακαλεω counsel; appeal to
134:14. quia iudicabit Dominus populum suum et in servos suos erit placabilisFor the Lord will judge his people, and will be entreated in favour of his servants.
14. For the LORD shall judge his people, and repent himself concerning his servants.
Thy name, O LORD, [endureth] for ever; [and] thy memorial, O LORD, throughout all generations:

134:13 Господи! имя Твое вовек; Господи! память о Тебе в род и род.
134:14
ὅτι οτι since; that
κρινεῖ κρινω judge; decide
κύριος κυριος lord; master
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
παρακληθήσεται παρακαλεω counsel; appeal to
134:14. quia iudicabit Dominus populum suum et in servos suos erit placabilis
For the Lord will judge his people, and will be entreated in favour of his servants.
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Adam Clarke: Commentary on the Bible - 1831
135:14: The Lord will judge his people - He will do them justice against their enemies.
Albert Barnes: Notes on the Bible - 1834
135:14: For the Lord will judge his people - He will interpose in their behalf by his judgments, or by directing the course of events in their favor. This language is copied literally from Deu 32:36 : "For the Lord shall judge his people, and repent himself for his servants." It is there a part of the song of Moses after the journey through the wilderness, after smiting the kings of the Amorites and of Bashan; and when, delivered from their enemies, the Israelites had come to the borders of the promised land, Deut. 31. The language was, therefore, especially appropriate to the design of this psalm.
And he will repent himself concerning his servants - In behalf of his people. That is, he will do as if he repented, or had changed his mind. He will stay his judgments. He will not suffer his people to be destroyed. He will not permit the judgments which seemed to threaten their entire ruin to be carried out to the full. They shall be arrested midway as if God had then changed his mind. Of course, all this is language accommodated to human weakness, and to the manner of speaking among people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:14: the Lord: Psa 7:8, Psa 50:4, Psa 96:13
he will repent: Deu 32:36; Jdg 10:16; Ch1 21:15; Hos 11:8, Hos 11:9; Amo 7:3, Amo 7:6; Jon 4:2
Geneva 1599
135:14 For the LORD will (f) judge his people, and he will repent himself concerning his servants.
(f) That is, govern and defend his people.
John Gill
135:14 For the Lord will judge his people,.... Rule and govern, protect and defend them; plead their cause, and avenge them of their enemies; judge between them, distinguish them by his care and providence, make them visible, so that others shall see the difference between them; especially at the last day, when he will judge them, and, as the righteous Judge, give them the crown of righteousness. Or "though the Lord judges his people" (m); chastises them in a fatherly way, that they may not be condemned with the world;
and, or "yet" (n);
he will repent himself concerning his servants; of the evil of affliction he has brought upon them; he will change the course of his providential dealings with them, according to his unchangeable will; and turn their adversity into prosperity, and their mourning into joy: some render it, "he will be entreated for his servants" (o); he will hear prayer on their account, and save them out of their afflictions; or, as others, "he will comfort himself concerning his servants" (p); take pleasure in them and their prosperity, comfort them, and take delight in so doing. The Targum of the whole is,
"for the Lord will judge the judgment of his people by his word, and to his righteous servants will return in his mercies.''
(m) "quod si", Junius & Tremellius; "nam etsi", Piscator. (n) "Tamen", Piscator; "mox", Junius & Tremellius. (o) "deprecabitur", V. L. "sinet se deprecari", Tirinus. (p) "Solatium reportabit", Tigurine version.
John Wesley
135:14 Judge - Will in due time plead the cause of his people. Repent - He will recall that severe sentence which for their sins he had passed upon them.
Robert Jamieson, A. R. Fausset and David Brown
135:14 will judge--do justice (Ps 72:2).
repent himself--change His dealings (Ps 90:13).
134:14134:14: Դատի Տէր զժողովուրդս իւր, եւ ՚ի ծառայս իւր մխիթարի։
14 Տէրը դատում է իր ժողովրդին, եւ մխիթարւում իր ծառաներով:
14 Վասն զի Տէրը իր ժողովուրդը կը դատէ Եւ իր ծառաներուն կ’ողորմի։
Դատի Տէր զժողովուրդս իւր, եւ ի ծառայս իւր մխիթարի:

134:14: Դատի Տէր զժողովուրդս իւր, եւ ՚ի ծառայս իւր մխիթարի։
14 Տէրը դատում է իր ժողովրդին, եւ մխիթարւում իր ծառաներով:
14 Վասն զի Տէրը իր ժողովուրդը կը դատէ Եւ իր ծառաներուն կ’ողորմի։
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134:14134:14 Ибо Господь будет судить народ Свой и над рабами Своими умилосердится.
134:15 τὰ ο the εἴδωλα ειδωλον idol τῶν ο the ἐθνῶν εθνος nation; caste ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf ἔργα εργον work χειρῶν χειρ hand ἀνθρώπων ανθρωπος person; human
134:15. idola gentium argentum et aurum opera manuum hominumThe idols of the Gentiles are silver and gold, the works of men's hands.
15. The idols of the nations are silver and gold, the work of men’s hands.
For the LORD will judge his people, and he will repent himself concerning his servants:

134:14 Ибо Господь будет судить народ Свой и над рабами Своими умилосердится.
134:15
τὰ ο the
εἴδωλα ειδωλον idol
τῶν ο the
ἐθνῶν εθνος nation; caste
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
ἔργα εργον work
χειρῶν χειρ hand
ἀνθρώπων ανθρωπος person; human
134:15. idola gentium argentum et aurum opera manuum hominum
The idols of the Gentiles are silver and gold, the works of men's hands.
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Adam Clarke: Commentary on the Bible - 1831
135:15: The idols of the heathen - This verse and the following, to the end of the 18th, are almost word for word the same as Psa 115:4-8 (note), where see the notes.
Albert Barnes: Notes on the Bible - 1834
135:15: The idols of the heathen are silver and gold ... - To show more fully the propriety of praising God, and him alone as God, the psalmist instituted a comparison between him and idols, showing that the gods worshipped by the pagan lacked every ground of claim to divine worship and homage. They were, after all that could be done to fashion, to decorate, and to adorn them, nothing but silver and gold, and could have no better claim to worship than silver and gold as such. They had, indeed, mouths, eyes, ears, but they could neither speak, see, hear, nor breathe. The passage here is substantially the same as in Psa 115:4-8; and the one was evidently copied from the other, though in the latter the description is in some respects amplified; but which was the original it is impossible to determine. See the notes at that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:15: idols: Psa 115:4-8; Deu 4:28; Isa 37:19, Isa 40:19, Isa 40:20, Isa 44:9-20, Isa 46:6, Isa 46:7; Jer 10:3-11; Hab 2:18, Hab 2:19; Act 17:29
Carl Friedrich Keil and Franz Delitzsch
135:15
For the good of His proved church He ever proves Himself to be the Living God, whereas idols and idol-worshippers are vain - throughout following Ps 115:4-8, but with some abridgments. Here only the אף used as a particle recalls what is said there of the organ of smell (אף) of the idols that smells not, just as the רוּח which is here (as in Jer 10:14) denied to the idols recalls the הריח denied to them there. It is to be rendered: also there is not a being of breath, i.e., there is no breath at all, not a trace thereof, in their mouth. It is different in 1Kings 21:9, where אין ישׁ (not אין) is meant to be equivalent to the Aramaic אין אית, num (an) est; אין is North-Palestinian, and equivalent to the interrogatory אם (after which the Targum renders אלּוּ אית).
Geneva 1599
135:15 The (g) idols of the heathen [are] silver and gold, the work of men's hands.
(g) By showing the punishment God appoints for the heathen idolaters, he warns his people to beware of the same offences, seeing that idols have neither power nor life, and that their deliverance came not by idols, but by the mighty power of God, see (Ps 115:4-14).
John Gill
135:15 The idols of the Heathen are silver and gold,.... This, with what follows, is observed, to show that when God judges his people, and takes vengeance on their enemies, the idols they serve will not be able to protect them, and deliver them out of his hands; and also to prove what is before asserted, that our Jehovah is great above all gods, Ps 135:5; the matter of which they are made is at best gold and silver, which are the dust and metals of the earth, or what the prophet calls thick clay, Hab 2:6; and are the creatures of Jehovah, and at his dispose, who says, the silver and the gold are mine, Hag 2:8; and who is infinitely above them in value and worth; even the knowledge of him, and the words of his mouth, doctrines, and precepts, are better than gold and silver, Prov 3:14;
the work of men's hands; which they form out of gold and silver into such shapes and figures, and therefore can never have deity in them; and a most stupid thing it is to imagine that the Godhead is like to gold and silver, graven by art and man's device, Acts 17:29; See Gill on Ps 115:4.
Robert Jamieson, A. R. Fausset and David Brown
135:15 (Compare Ps 115:4-8).
134:15134:15: Կուռք հեթանոսաց արծաթ եւ ոսկի են, ձեռագործք են որդւոց մարդկան։
15 Հեթանոսների կուռքերը ոսկի ու արծաթ են, ձեռքի գործն են մարդկանց որդիների:
15 Հեթանոսներուն կուռքերը արծաթ ու ոսկի են, Մարդու ձեռքի գործեր են։
Կուռք հեթանոսաց արծաթ եւ ոսկի են, ձեռագործք են որդւոց մարդկան:

134:15: Կուռք հեթանոսաց արծաթ եւ ոսկի են, ձեռագործք են որդւոց մարդկան։
15 Հեթանոսների կուռքերը ոսկի ու արծաթ են, ձեռքի գործն են մարդկանց որդիների:
15 Հեթանոսներուն կուռքերը արծաթ ու ոսկի են, Մարդու ձեռքի գործեր են։
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134:15134:15 Идолы язычников серебро и золото, дело рук человеческих:
134:16 στόμα στομα mouth; edge ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not λαλήσουσιν λαλεω talk; speak ὀφθαλμοὺς οφθαλμος eye; sight ἔχουσιν εχω have; hold καὶ και and; even οὐκ ου not ὄψονται οραω view; see
134:16. os habent et non loquentur oculos habent et non videbuntThey have a mouth, but they speak not: they have eyes, but they see not.
16. They have mouths, but they speak not; eyes have they, but they see not;
The idols of the heathen [are] silver and gold, the work of men' s hands:

134:15 Идолы язычников серебро и золото, дело рук человеческих:
134:16
στόμα στομα mouth; edge
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
λαλήσουσιν λαλεω talk; speak
ὀφθαλμοὺς οφθαλμος eye; sight
ἔχουσιν εχω have; hold
καὶ και and; even
οὐκ ου not
ὄψονται οραω view; see
134:16. os habent et non loquentur oculos habent et non videbunt
They have a mouth, but they speak not: they have eyes, but they see not.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 The idols of the heathen are silver and gold, the work of men's hands. 16 They have mouths, but they speak not; eyes have they, but they see not; 17 They have ears, but they hear not; neither is there any breath in their mouths. 18 They that make them are like unto them: so is every one that trusteth in them. 19 Bless the LORD, O house of Israel: bless the LORD, O house of Aaron: 20 Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD. 21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
The design of these verses is,
I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Ps. cxv. 4, &c. 1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination. 2. They had the shape of animals, but could not perform the least act, no, not of the animal life. They could neither see, nor hear, nor speak, nor so much as breathe; and therefore to make them with eyes, and ears, and mouths, and nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities. 3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, v. 18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise.
II. To stir up the people of God to true devotion in the worship of the true God, v. 19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore, 1. Let us set ourselves about the acts of devotion, and employ ourselves in them: Bless the Lord, and again and again, bless the Lord. In the parallel place (Ps. cxv. 9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to trust in the Lord; here to bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him--the house of Israel (the nation in general), the house of Aaron and the house of Levi (the Lord's ministers that attended in his sanctuary), and all others that feared the Lord, though they were not of the house of Israel. 2. Let God have the glory of all: Blessed be the Lord. The tribute of praise arises out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:16: eyes have they: Isa 6:10; Mat 13:14-16
John Gill
135:16 They have mouths, but they speak not,.... Return no answer to the request and petition of their votaries; See Gill on Ps 115:5;
eyes have they, but they see not; the same is observed in the above place, which see.
134:16134:16: Բերան գոյ՝ եւ ո՛չ խօսին, աչք են՝ եւ ո՛չ տեսանեն։
16 Բերան ունեն, բայց չեն խօսում, աչքեր ունեն, բայց չեն տեսնում:
16 Բերան ունին, բայց չեն խօսիր. Աչքեր ունին, բայց չեն տեսներ
բերան գոյ` եւ ոչ խօսին, աչք են` եւ ոչ տեսանեն:

134:16: Բերան գոյ՝ եւ ո՛չ խօսին, աչք են՝ եւ ո՛չ տեսանեն։
16 Բերան ունեն, բայց չեն խօսում, աչքեր ունեն, բայց չեն տեսնում:
16 Բերան ունին, բայց չեն խօսիր. Աչքեր ունին, բայց չեն տեսներ
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134:16134:16 есть у них уста, но не говорят; есть у них глаза, но не видят;
134:17 ὦτα ους ear ἔχουσιν εχω have; hold καὶ και and; even οὐκ ου not ἐνωτισθήσονται ενωτιζομαι give ear ῥῖνας ρις have; hold καὶ και and; even οὐκ ου not ὀσφρανθήσονται οσφραινομαι hand ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not ψηλαφήσουσιν ψηλαφαω feel; grope for πόδας πους foot; pace ἔχουσιν εχω have; hold καὶ και and; even οὐ ου not περιπατήσουσιν περιπατεω walk around / along οὐ ου not φωνήσουσιν φωνεω call; crow ἐν εν in τῷ ο the λάρυγγι λαρυγξ larynx αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither γάρ γαρ for ἐστιν ειμι be πνεῦμα πνευμα spirit; wind ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him
134:17. aures habent et non audient sed nec spiritus in ore eorumThey have ears, but they hear not: neither is there any breath in their mouths.
17. They have ears, but they hear not; neither is there any breath in their mouths.
They have mouths, but they speak not; eyes have they, but they see not:

134:16 есть у них уста, но не говорят; есть у них глаза, но не видят;
134:17
ὦτα ους ear
ἔχουσιν εχω have; hold
καὶ και and; even
οὐκ ου not
ἐνωτισθήσονται ενωτιζομαι give ear
ῥῖνας ρις have; hold
καὶ και and; even
οὐκ ου not
ὀσφρανθήσονται οσφραινομαι hand
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
ψηλαφήσουσιν ψηλαφαω feel; grope for
πόδας πους foot; pace
ἔχουσιν εχω have; hold
καὶ και and; even
οὐ ου not
περιπατήσουσιν περιπατεω walk around / along
οὐ ου not
φωνήσουσιν φωνεω call; crow
ἐν εν in
τῷ ο the
λάρυγγι λαρυγξ larynx
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
γάρ γαρ for
ἐστιν ειμι be
πνεῦμα πνευμα spirit; wind
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
134:17. aures habent et non audient sed nec spiritus in ore eorum
They have ears, but they hear not: neither is there any breath in their mouths.
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Adam Clarke: Commentary on the Bible - 1831
135:17: To this verse one of Kennicott's MSS. adds the Psa 115:6 and Psa 115:7 of Psalm 115.
John Gill
135:17 They have ears, but they hear not,.... See Gill on Ps 115:6;
neither is there any breath in their mouths; they are lifeless statues, they have not so much as what the brute creatures have, breath; our Jehovah, as the living God, is rightly opposed to them, who gives life, and breath, and all things, unto man; and yet what amazing stupidity is it, that any of them should worship such as gods, who have not what they themselves have.
134:17134:17: Ականջք են՝ եւ ո՛չ լսեն, եւ ո՛չ գոյ շունչ ՚ի բերանս նոցա։
17 Ականջներ ունեն, բայց չեն լսում, եւ նրանց բերանում շունչ չկայ:
17 Ականջներ ունին, բայց չեն լսեր Ու շունչ չկայ անոնց բերնին մէջ։
ականջք են` եւ ոչ լսեն, եւ ոչ գոյ շունչ ի բերանս նոցա:

134:17: Ականջք են՝ եւ ո՛չ լսեն, եւ ո՛չ գոյ շունչ ՚ի բերանս նոցա։
17 Ականջներ ունեն, բայց չեն լսում, եւ նրանց բերանում շունչ չկայ:
17 Ականջներ ունին, բայց չեն լսեր Ու շունչ չկայ անոնց բերնին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
134:17134:17 есть у них уши, но не слышат, и нет дыхания в устах их.
134:18 ὅμοιοι ομοιος like; similar to αὐτοῖς αυτος he; him γένοιντο γινομαι happen; become οἱ ο the ποιοῦντες ποιεω do; make αὐτὰ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the πεποιθότες πειθω persuade ἐπ᾿ επι in; on αὐτοῖς αυτος he; him
134:18. similes illis fiant qui faciunt ea omnis qui confidit in eisLet them that make them be like to them: and every one that trusteth in them.
18. They that make them shall be like unto them; yea, every one that trusteth in them.
They have ears, but they hear not; neither is there [any] breath in their mouths:

134:17 есть у них уши, но не слышат, и нет дыхания в устах их.
134:18
ὅμοιοι ομοιος like; similar to
αὐτοῖς αυτος he; him
γένοιντο γινομαι happen; become
οἱ ο the
ποιοῦντες ποιεω do; make
αὐτὰ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
134:18. similes illis fiant qui faciunt ea omnis qui confidit in eis
Let them that make them be like to them: and every one that trusteth in them.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:18: They that: Psa 97:7, Psa 115:8; Isa 44:18-20; Jer 10:8; Co2 4:4
John Gill
135:18 They that make them are like unto them,.... Are as blind, stupid, and senseless as they; or "let them that make them", &c. (q); so some versions and interpreters; See Gill on Ps 115:8;
so is everyone that trusteth in them; alike ignorant and sottish: and so are all such that set up idols and lusts in their own hearts, and serve them; or trust to their own righteousness; even all unregenerate and self-righteous persons: they cannot speak a word for God and his grace, for Christ and his righteousness, for the Spirit of God, and his work upon their hearts, of all which they are ignorant; they are blind and have no sight and sense of their sin and misery, and of their need of Christ and his righteousness; they are deaf to his Gospel, and the charming voice of it; they are lifeless and breathless, are dead in trespasses and sins, and have no pantings and desires after spiritual things.
(q) So V. L. Pagninus, Montanus, Tigurine version, Sept. Syr. Arab. Ethiop.
Robert Jamieson, A. R. Fausset and David Brown
135:18 are like unto them--or, "shall be like," &c. Idolaters become spiritually stupid and perish with their idols (Is 1:31).
134:18134:18: Նման նոցա եղիցին ոյք արարին զնոսա, եւ ամենեքեան ոյք յուսացեալ են ՚ի նոսա։
18 Նրանց նման կը լինեն դրանք ստեղծողները եւ բոլոր նրանք, որ յոյսը դրել են նրանց վրայ:
18 Անոնց նման կ’ըլլան զանոնք շինողները Ու բոլոր անոնց յուսացողները։
Նման նոցա եղիցին ոյք արարին զնոսա, եւ ամենեքեան ոյք յուսացեալ են ի նոսա:

134:18: Նման նոցա եղիցին ոյք արարին զնոսա, եւ ամենեքեան ոյք յուսացեալ են ՚ի նոսա։
18 Նրանց նման կը լինեն դրանք ստեղծողները եւ բոլոր նրանք, որ յոյսը դրել են նրանց վրայ:
18 Անոնց նման կ’ըլլան զանոնք շինողները Ու բոլոր անոնց յուսացողները։
zohrab-1805▾ eastern-1994▾ western am▾
134:18134:18 Подобны им будут делающие их и всякий, кто надеется на них.
134:19 οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel εὐλογήσατε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master οἶκος οικος home; household Ααρων ααρων Aarōn; Aaron εὐλογήσατε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master
134:19. domus Israhel benedicite Domino domus Aaron benedicite DominoBless the Lord, O house of Israel: bless the Lord, O house of Aaron.
19. O house of Israel, bless ye the LORD: O house of Aaron, bless ye the LORD:
They that make them are like unto them: [so is] every one that trusteth in them:

134:18 Подобны им будут делающие их и всякий, кто надеется на них.
134:19
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
εὐλογήσατε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
οἶκος οικος home; household
Ααρων ααρων Aarōn; Aaron
εὐλογήσατε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
134:19. domus Israhel benedicite Domino domus Aaron benedicite Domino
Bless the Lord, O house of Israel: bless the Lord, O house of Aaron.
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Adam Clarke: Commentary on the Bible - 1831
135:19: Bless the Lord. O house, etc. - See similar verses, Psa 115:9-13 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
135:19: Bless the Lord, O house of Israel ... - This passage, also, is evidently an imitation of the passage in Psa 115:9-13. The form in Ps. 115, however, is rather an exhortation to trust in the Lord, and an assurance that God would bless the classes spoken of, than a call on them to bless the Lord. Still the same classes of persons are referred to; the house of Israel; the house of Aaron; and those who feared the Lord. The passage needs no further illustration than what is found in the notes at Psa 115:9-13. It is an earnest call on all classes of the people to bless and praise the Lord. It is language expressive of overflowing joy; the utterance of a heart full of exalted conceptions of the majesty, the glory, and the mercy of God; of a heart which feels to the utmost the fitness of praise, and desires that all classes of people - priests and people - that all created things should unite in the praise of Yahweh. Who, in reading the psalm, can fail to catch the feelings of the psalmist, and to say Amen and amen!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:19: Psa 115:9-11, Psa 118:1-4, Psa 145:10, Psa 147:19, Psa 147:20, Psa 148:14; Rev 19:5
Carl Friedrich Keil and Franz Delitzsch
135:19
A call to the praise of Jahve, who is exalted above the gods of the nations, addressed to Israel as a whole, rounds off the Psalm by recurring to its beginning. The threefold call in Ps 115:9-11; Ps 118:2-4, is rendered fourfold here by the introduction of the house of the Levites, and the wishing of a blessing in Ps 134:3 is turned into an ascription of praise. Zion, whence Jahve's self-attestation, so rich in power and loving-kindness, is spread abroad, is also to be the place whence His glorious attestation by the mouth of men is spread abroad. History has realized this.
John Gill
135:19 Bless the Lord, O house of Israel,.... Who are chosen by the Lord to be a special people to him above all others; redeemed from Egyptian bondage; through a variety of surprising providences brought into and settled in the land of Canaan; distinguished by various blessings, favoured with the word, worship, and ordinances of God, and not left to worship idols of gold and silver, as other nations; and therefore had great reason to bless the Lord: as also the spiritual Israel, or the household of God and of faith, the family of Christ; and that because they are of his family, because of the love of God to them, his choice of them, his covenant with them, their redemption by Christ, their effectual calling; or for being made Israelites indeed, and the provisions made for them in the house of God for their spiritual welfare;
bless the Lord, O house of Aaron: who were separated from their brethren to minister in the priest's office; to offer gifts and sacrifices for the people, and to bless them, Ex 28:1; which was a very sacred and honourable employment, and they were under obligation to bless the Lord, who had called them to it, and put this honour on them; as are the ministers of the Gospel, who have received gifts from Christ; whom he has counted faithful, and put into the ministry; made stewards of the mysteries of his grace, and ambassadors in his stead; and especially if made useful for edification and conversion: and indeed all the Lord's people, who are all made priests unto God, and have nearness unto him, liberty and boldness to enter into the holiest of all, as Aaron once a year into the most holy place; and who have better sacrifices to offer than he, the living sacrifices of their own bodies and souls, and not slain beasts; spiritual sacrifices of prayer and praise; and, above all, the sweet smelling sacrifice of Christ they bring in the arms of faith, and so enter into the courts of God.
Robert Jamieson, A. R. Fausset and David Brown
135:19 (Compare Ps 115:9-11). There we have "trust" for "bless" here.
134:19134:19: Տո՛ւն Իսրայէլի օրհնեցէ՛ք զՏէր. տո՛ւն Ահարոնի օրհնեցէ՛ք զՏէր[7676]։ [7676] Ոմանք.Տունն Իսրայէլի օրհնեսցէ զՏէր տունն Ահարոնի օրհնեսցէ զՏէր։
19 Օրհնի՛ր Տիրոջը, տո՛ւն Իսրայէլի, օրհնի՛ր Տիրոջը, տո՛ւն Ահարոնի:
19 Ո՛վ Իսրայէլի տուն, օրհնեցէ՛ք Տէրը. Ո՛վ Ահարոնի տուն, օրհնեցէ՛ք Տէրը
Տուն Իսրայելի, օրհնեցէք զՏէր. տուն Ահարոնի, օրհնեցէք զՏէր:

134:19: Տո՛ւն Իսրայէլի օրհնեցէ՛ք զՏէր. տո՛ւն Ահարոնի օրհնեցէ՛ք զՏէր[7676]։
[7676] Ոմանք.Տունն Իսրայէլի օրհնեսցէ զՏէր տունն Ահարոնի օրհնեսցէ զՏէր։
19 Օրհնի՛ր Տիրոջը, տո՛ւն Իսրայէլի, օրհնի՛ր Տիրոջը, տո՛ւն Ահարոնի:
19 Ո՛վ Իսրայէլի տուն, օրհնեցէ՛ք Տէրը. Ո՛վ Ահարոնի տուն, օրհնեցէ՛ք Տէրը
zohrab-1805▾ eastern-1994▾ western am▾
134:19134:19 Дом Израилев! благословите Господа. Дом Ааронов! благословите Господа.
134:20 οἶκος οικος home; household Λευι λευι Leuΐ; Lei εὐλογήσατε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master οἱ ο the φοβούμενοι φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master εὐλογήσατε ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master
134:20. domus Levi benedicite Domino timentes Dominum benedicite DominoBless the Lord, O house of Levi: you that fear the Lord, bless the Lord.
20. O house of Levi, bless ye the LORD: ye that fear the LORD, bless ye the LORD.
Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:

134:19 Дом Израилев! благословите Господа. Дом Ааронов! благословите Господа.
134:20
οἶκος οικος home; household
Λευι λευι Leuΐ; Lei
εὐλογήσατε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
οἱ ο the
φοβούμενοι φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
εὐλογήσατε ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
134:20. domus Levi benedicite Domino timentes Dominum benedicite Domino
Bless the Lord, O house of Levi: you that fear the Lord, bless the Lord.
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John Gill
135:20 Bless the Lord, O house of Levi,.... These were of the same tribe with the house of Aaron, but inferior ministers; they ministered to the priests, and had the charge of things in the tabernacle and temple; many of them were porters in the latter, and others were singers, and of these Kimchi interprets the words; whose work it was to give thanks morning and evening, and so are with great propriety called upon to bless the Lord, Num 3:6; and may mystically design inferior officers in the church, who are helps and assistants to ministers in the government and discipline of it, and have the care of its secular affairs; and who, when they behave well, purchase to themselves a good degree, and boldness in the faith; and even doorkeepers in the house of the Lord have reason to bless his name for a place there; and all the saints are the sweet singers of Israel, have the new song of electing, redeeming, and calling grace, put into their mouths, and therefore should bless the Lord;
ye that fear the Lord, bless the Lord; these are distinct from the Israelites, priests, and Levites, and design the proselytes among them of other nations that truly feared God, as Jarchi notes; and all such persons, whoever and wherever they are, have reason to bless the Lord for the fear of him they have, which is not from nature, but from grace; and for the layouts shown them, the blessings bestowed upon them, the good things laid up for them, and the guard that is about them, which the Scriptures abundantly declare, and experience confirms.
134:20134:20: Տո՛ւն Ղեւեայ օրհնեսցէ՛ զՏէր. երկիւղածք Տեառն օրհնեցէ՛ք զՏէր։
20 Օրհնի՛ր Տիրոջը, տո՛ւն Ղեւիի. Տիրոջից երկի՛ւղ կրողներ, օրհնեցէ՛ք Տիրոջը:
20 Ո՛վ Ղեւիի տուն, օրհնեցէ՛ք Տէրը. Ո՛վ Տէրոջմէն վախցողներ, օրհնեցէ՛ք Տէրը։
տուն Ղեւեայ, օրհնեցէք զՏէր. երկիւղածք Տեառն, օրհնեցէք զՏէր:

134:20: Տո՛ւն Ղեւեայ օրհնեսցէ՛ զՏէր. երկիւղածք Տեառն օրհնեցէ՛ք զՏէր։
20 Օրհնի՛ր Տիրոջը, տո՛ւն Ղեւիի. Տիրոջից երկի՛ւղ կրողներ, օրհնեցէ՛ք Տիրոջը:
20 Ո՛վ Ղեւիի տուն, օրհնեցէ՛ք Տէրը. Ո՛վ Տէրոջմէն վախցողներ, օրհնեցէ՛ք Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
134:20134:20 Дом Левиин! благословите Господа. Боящиеся Господа! благословите Господа.
134:21 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ἐκ εκ from; out of Σιων σιων Siōn; Sion ὁ ο the κατοικῶν κατοικος Jerusalem
134:21. benedictus Dominus ex Sion qui habitat in Hierusalem alleluiaBlessed be the Lord out of Sion, who dwelleth in Jerusalem.
21. Blessed be the LORD out of Zion, who dwelleth at Jerusalem. Praise ye the LORD.
Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD:

134:20 Дом Левиин! благословите Господа. Боящиеся Господа! благословите Господа.
134:21
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ο the
κατοικῶν κατοικος Jerusalem
134:21. benedictus Dominus ex Sion qui habitat in Hierusalem alleluia
Blessed be the Lord out of Sion, who dwelleth in Jerusalem.
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Adam Clarke: Commentary on the Bible - 1831
135:21: Blessed be the Lord out of Zion - Who has once more restored our temple and city, and now condescends to dwell with us in Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
135:21: out of Zion: Psa 76:2, Psa 134:3; Ch2 6:6
which dwelleth: Psa 48:1, Psa 48:9, Psa 132:13, Psa 132:14; Isa 12:6
John Gill
135:21 Blessed be the Lord out of Zion,.... This, according to Aben Ezra, was the formula of blessing to be used by the houses of Israel, Aaron, and Levi, and all that feared God; or a direction to them in what manner they should bless him; and may both point out the persons that were to bless, and the place where; those that were inhabitants of Zion, where praise waited for the Lord, and was his due; and the blessings and benefits he was to be praised for, such as came out of Zion, strength from the Lord there, the rod of his strength, the word of the Gospel, and the Saviour himself;
which dwelleth at Jerusalem; in the temple there; and which distinguishes him from the idols of the Heathens before mentioned; and who dwells in the heavenly Jerusalem, in Gospel churches; and will dwell in the New Jerusalem, where his tabernacle will be with men, Rev_ 21:3;
praise ye the Lord; or "hallelujah"; and so the psalm ends as it begun, being from first to last an exhortation to praise.
Robert Jamieson, A. R. Fausset and David Brown
135:21 out of Zion--(Compare Ps 110:2; Ps 134:3). From the Church, as a center, His praise is diffused throughout the earth.
134:21134:21: Օրհնեալ է Տէր ՚ի Սիոնէ, այն որ բնակեալն է յԵրուսաղէմ[7677]։ Տունք. ի̃։ Գոբղայս. խդ̃։[7677] Ոմանք.Օրհնեալ Տէր ՚ի Սիոնէ որ բն՛՛։ Տունք. Ի։ Գոբղայս. ԽԴ։
21 Օրհնութի՜ւն Տիրոջը Սիոնից, Նրան, որ բնակւում է Երուսաղէմում:
21 Օրհնեա՛լ ըլլայ Տէրը Սիօնէն, Որ Երուսաղէմի մէջ կը բնակի։ Ալէլուիա՜։
Օրհնեալ Տէր ի Սիոնէ, որ բնակեալն է յԵրուսաղէմ: Ալէլուիա:

134:21: Օրհնեալ է Տէր ՚ի Սիոնէ, այն որ բնակեալն է յԵրուսաղէմ[7677]։ Տունք. ի̃։ Գոբղայս. խդ̃։
[7677] Ոմանք.Օրհնեալ Տէր ՚ի Սիոնէ որ բն՛՛։ Տունք. Ի։ Գոբղայս. ԽԴ։
21 Օրհնութի՜ւն Տիրոջը Սիոնից, Նրան, որ բնակւում է Երուսաղէմում:
21 Օրհնեա՛լ ըլլայ Տէրը Սիօնէն, Որ Երուսաղէմի մէջ կը բնակի։ Ալէլուիա՜։
zohrab-1805▾ eastern-1994▾ western am▾
134:21134:21 Благословен Господь от Сиона, живущий в Иерусалиме! Аллилуия!
Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD:

134:21 Благословен Господь от Сиона, живущий в Иерусалиме! Аллилуия!
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