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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 По надписанию псалом принадлежит Давиду, а по сходству его содержания с XIV Пс (ср. 3: и 4: ст. с 14: Пс 1: и 3: ст. ) можно считать одинаковым с последним и повод написания, это перенесение Кивота Завета из дома Аваддарова в скинию на Сион, когда уже процессия приближалась к узким и маленьким воротам Иерусалима, почему Давид восклицает "поднимите, врата, верхи ваши" (7: и 9: ст.). Дополнение к надписанию - "в первый день недели", заимствованное из греч. Библии, указывает на время богослужебного исполнения псалма в первый день, начинающий неделю, что отвечает нашему воскресению, так как неделя заканчивалась у евреев субботой. Господь велик: Ему принадлежит земля и все, что на ней (1-2). Вблизи Бога на Сионе может поэтому обитать тот, кто чист мыслями, делами и словами, кто ищет Его (3-5). Ворота города! Поднимите верхи ваши, чтобы сделать свободным вход Господу, Который идет через вас! Он - царь славы, сильный в брани, Он - Господь сил (6-10)! Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm is concerning the kingdom of Jesus Christ, I. His providential kingdom, by which he rules the world, ver. 1, 2. II. The kingdom of his grace, by which he rules in his church. 1. Concerning the subjects of that kingdom; their character (ver. 4, 6), their charter, ver. 5. 2. Concerning the King of that kingdom; and a summons to all to give him admission, ver. 7-10. It is supposed that the psalm was penned upon occasion of David's bringing up the ark to the place prepared for it, and that the intention of it was to lead the people above the pomp of external ceremonies to a holy life and faith in Christ, of whom the ark was a type. Adam Clarke: Commentary on the Bible - 1831 The Lord is Sovereign Ruler of the universe, Psa 24:1, Psa 24:2. The great question, Who is fit to minister to the Lord in his own temple? Psa 24:3-6. The glory of God in his entrance into his temple, Psa 24:7-10. It is probable that this Psalm was composed on occasion of bringing the ark from the house of Obed-edom to Mount Sion, and the questions may respect the fitness of the persons who were to minister before this ark: the last verses may refer to the opening of the city gates in order to admit it. As many of the expressions here are nearly the same with those in Psa 15:1-5, I must refer to that place for their particular illustration; though it is most likely that the two Psalms were composed on very different occasions. The first contains a general question relative to who shall be saved? This is more particular; and refers to the temple and tabernacle service, and who is fit to minister there. Albert Barnes: Notes on the Bible - 1834 24:0: There is no reason to doubt that the title of this psalm, which ascribes it to David, is correct. A portion of the psalm Psa 24:3-6 has a strong resemblance to Psa 15:1-5, and doubtless was composed by the same author. The occasion on which the psalm was composed is not designated; but from its contents it was evidently on some public occasion of great solemnity; probably on the removal of the ark of the covenant into its appointed place in Jerusalem, where it was to abide permanently; a solemn entrance of Yahweh, as it were, into the place of his permanent abode, Psa 24:7-10. This could not have been the temple, because: (a) that was not erected in the time of David; and (b) the description Psa 24:7-10 is rather that of entering into a "city" than into a temple or a place of public worship, for the psalmist calls upon the "gates" to lift up their heads - an expression more suitable to a city than to the doors of a tabernacle or a temple. According to this view, no occasion seems more appropriate than that of removing the ark from the house of Obed-edom to "the city of David," or to Jerusalem, as described in Sa2 6:12-17. David indeed placed the ark "in the midst of the tabernacle which he had pitched for it" on Mount Zion Sa2 6:17, but the particular reference of the psalm would rather seem to be to the entrance of the ark into the city than into the tabernacle. It was probably designed to be sung as the procession approached the city where the ark was destined to remain. The occasion of thus taking up the ark into the holy hill where it was to abide seems to have suggested the inquiry, who would be suited to ascend the holy hill where God abides, and to stand in his presence, Psa 24:3-6. The psalm properly consists of three parts: I. An ascription of praise to God as the Maker and Upholder of all things, Psa 24:1-2. He is represented as the Proprietor of the whole earth, and as having a right to all that there is in the world, since He has made the earth and all which it contains. This universal claim, this recognition of Him as Lord of all, would be especially appropriate in bringing up the symbol of his existence and His power, and establishing his worship in the capital of the nation. II. An inquiry, who would ascend into the hill of the Lord, and stand in His holy place; who could be regarded as worthy to engage in His worship, and to be considered as his friend? Psa 24:3-6. This part of the psalm accords in the main with Psa 15:1-5; and the inquiry and the answer would be especially appropriate on an occasion such as that upon which the psalm appears to have been composed. In asserting God's claim to universal dominion Psa 24:1-2, and in introducing the symbols of His power into the place where he was to be recognized and adored Psa 24:7-10, nothing could be more suitable than the question who would be regarded as qualified to worship before Him; that is, who would be regarded as His friends. The essential thing here asserted to be requisite, as in Psa 15:1-5, is purity of heart and life - things essential to the evidence of piety under every dispensation, patriarchal, Mosaic, Christian. III. A responsive song on the entrance of the procession with the ark into the city, Psa 24:7-10. This consists of two strophes, to be sung, it would seem most probable, by responsive choirs: First strophe, Psa 24:7-8. (a) The call upon the gates to lift up their heads, that the King of glory might come in. (b) The response: Who is this King of glory? (c) The answer: Yahweh, mighty in battle. Second strophe, Psa 24:9-10. (a) The call upon the gates to lift up their heads, that the King of glory might come in. (b) The response: Who is this King of glory? (c) The answer: Yahweh of hosts. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 24:1, God's lordship in the world; Psa 24:3, The citizens of his spiritual kingdom; Psa 24:7, An exhortation to receive him. Carl Friedrich Keil and Franz Delitzsch Preparation for the Reception of the Lord Who Is About to Come Ps 23:1-6 expressed a longing after the house of Jahve on Zion; Ps 24:1-10 celebrates Jahve's entrance into Zion, and the true character of him who may enter with Him. It was composed when the Ark was brought from Kirjath Jearim to Mount Zion, where David had caused it to be set up in a tabernacle built expressly for it, 2Kings 6:17, cf. 2Kings 11:11, 3Kings 1:39; or else, which is rendered the more probable by the description of Jahve as a warrior, at a time when the Ark was brought back to Mount Zion, after having been taken to accompany the army to battle (vid., Ps 68). Ps 15:1-5 is very similar. But only Ps 24:1-6 is the counterpart of that Psalm; and there is nothing wanting to render the first part of Ps 24:1-10 complete in itself. Hence Ewald divides Ps 24:1-10 into two songs, belonging to different periods, although both old Davidic songs, viz., Ps 24:7-10, the song of victory sung at the removal of the Ark to Zion; and Ps 24:1-6, a purely didactic song pre-supposing this event which forms an era in their history. And it is relatively more natural to regard this Psalm rather than Ps 19:1-14, as two songs combined and made into one; but these two songs have an internal coherence; in Jahve's coming to His temple is found that which occasioned them and that towards which They point; and consequently they form a whole consisting of two divisions. To the inscription לדוד מזמור the lxx adds τῆς μιᾷs σαββάτου (Note: The London Papyrus fragments, in Tischendorf Monum. i. 247, read ΤΗ ΜΙΑ ΤΩΝ ΣΑΒΒΑΤΩΝ. In the Hexaplarian text, this addition to the inscription was wanting.) (= שׁל אחד בשׁבת, for the first day of the week), according to which this Psalm was a customary Sunday Psalm. This addition is confirmed by B. Tamı̂d extr., Rosh ha-Shana 31a, Sofrim xviii. (cf. supra p. 19). In the second of these passages cited from the Talmud, R. Akiba seeks to determine the reasons for this choice by reference to the history of the creation. Incorporated in Israel's hymn-book, this Psalm became, with a regard to its original occasion and purpose, an Old Testament Advent hymn in honour of the Lord who should come into His temple, Mal 3:1; and the cry: Lift up, ye gates, your heads, obtained a meaning essentially the same as that of the voice of the crier in Is 40:3 : Prepare ye Jahve's way, make smooth in the desert a road for our God! In the New Testament consciousness, the second appearing takes the place of the first, the coming of the Lord of Glory to His church, which is His spiritual temple; and in this Psalm we are called upon to prepare Him a worthy reception. The interpretation of the second half of the Psalm of the entry of the Conqueror of death into Hades-an interpretation which has been started by the Gospel of Nicodemus (vid., Tischendorf's Evv. apocrypha p. 306f.) and still current in the Greek church, - and the patristic interpretation of it of the εἰς οὐρανοῦς ἀνάληψις τοῦ κυρίου, do as much violence to the rules of exegesis as to the parallelism of the facts of the Old and New Testaments. John Gill INTRODUCTION TO PSALM 24 A Psalm of David. This psalm is thought by some of the Jewish writers (d) to have been wrote when the ark was brought from the house of Obededom to the city of David, and put into the place prepared for it by him, 2Kings 6:17; to which reference is supposed to be had in Ps 24:7; or after that David had built an altar in the threshing floor of Araunah the Jebusite, and had knowledge of the hill Moriah, as the place where the sanctuary was to be built; called the hill of the Lord, and his holy place, Ps 24:3; however, it was certainly written by David, under the inspiration of the spirit of God; and is a prophecy of Christ, and of the Gospel church, and describes the members of it. (d) Aben Ezra & Kimchi.
23:023:1: Սաղմոս ՚ի Դաւիթ. միաշաբաթունս. ԻԳ։ 0 Դաւթի կիրակնօրեայ սաղմոսը Սաղմոս Դաւիթի Սաղմոս Դաւթի. ^[131]միաշաբաթուն: 23:1: Սաղմոս ՚ի Դաւիթ. միաշաբաթունս. ԻԳ։ 0 Դաւթի կիրակնօրեայ սաղմոսը Սաղմոս Դաւիթի zohrab-1805▾ eastern-1994▾ western am▾	23:023:0 Псалом Давида. [В первый день недели.] 23:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith τῆς ο the μιᾶς εις.1 one; unit σαββάτων σαββατον Sabbath; week τοῦ ο the κυρίου κυριος lord; master ἡ ο the γῆ γη earth; land καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him ἡ ο the οἰκουμένη οικουμενη habitat καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in αὐτῇ αυτος he; him 23:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH רֹ֝עִ֗י ˈrōʕˈî רעה pasture לֹ֣א lˈō לֹא not אֶחְסָֽר׃ ʔeḥsˈār חסר diminish 23:1. David canticum Domini est terra et plenitudo eius orbis et habitatores eiusOn the first day of the week, a psalm for David. The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein. A Psalm of David. KJV Chapter [24] A Psalm of David: 23:0 Псалом Давида. [В первый день недели.] 23:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith τῆς ο the μιᾶς εις.1 one; unit σαββάτων σαββατον Sabbath; week τοῦ ο the κυρίου κυριος lord; master ἡ ο the γῆ γη earth; land καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him ἡ ο the οἰκουμένη οικουμενη habitat καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in αὐτῇ αυτος he; him 23:1 מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH רֹ֝עִ֗י ˈrōʕˈî רעה pasture לֹ֣א lˈō לֹא not אֶחְסָֽר׃ ʔeḥsˈār חסר diminish 23:1. David canticum Domini est terra et plenitudo eius orbis et habitatores eius On the first day of the week, a psalm for David. The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein. A Psalm of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2. Так как Господь - Творец земли, то ему принадлежит как она, так и все, что ее наполняет, т. е. царство животное и растительное, мир органический и неорганический, видимый и невидимый. Он основал ее "на морях и на реках". Земля по своему объему меньше количества воды, находящейся на земном шаре. Сила Бога и Его всемогущество выражается наглядно в том факте, что земля занимает твердое и прочное положение, несмотря на то, что находится среди движущейся стихии. Adam Clarke: Commentary on the Bible - 1831 24:1: The earth is the Lord's - He is the Creator and Governor of it; it is his own property. Men may claim districts and kingdoms of it as their property, but God is Lord of the soil. The fullness thereof - "All its creatures." - Targum. Every tree, plant, and shrub; the silver and the gold, and the cattle on a thousand hills. They that dwell therein - All human beings. Albert Barnes: Notes on the Bible - 1834 24:1: The earth is the Lord's - The whole world belongs to God. He is the Creator of the earth, and therefore, its Proprietor; or, in other words, "the property vests in him." It belongs to Him in a sense somewhat similar to our right of property in anything that is the production of our hands, or of our labor or skill. We claim that as our own. We feel that we have a right to use it, or to dispose of it, as we choose. No other person has a right to take it from us, or to dictate to us how we shall employ it. Thus, God, in the highest possible sense, has a right to the earth, and to all which it produces, as being all of it the creation of His hands, and the fruit of His culture and skill. He has a right to dispose of it as He pleases; by fire, or flood, or tempest; and He has an equal right to direct man in what way He shall employ that portion of the productions of the earth which may be entrusted to Him. All the right which any person has to any portion of the earth's surface, or to what is treasured up in the earth, or to what it is made to produce, is subordinate to the claims of God, and all should be yielded up at His bidding, whether He comes and claims it to be employed in His service, or whether He comes and sweeps it away by fire or flood; by the locust, or by the palmer-worm. And the fulness thereof - All which it contains; everything which goes to "fill up" the world: animals, minerals, vegetables, people. All belong to God, and He has a right to claim them for His service, and to dispose of them as He pleases. This very language, so noble, so true, and so suitable to be made conspicuous in the eyes of human beings, I saw inscribed in a place where it seemed to be most appropriate, and most adapted to arrest and direct the thoughts of men - on the front of the Royal Exchange in London. It was well to remind the great merchants of the largest commercial city in the world of the truth which it contains; it does much to describe the character of the British nation that it should be inscribed in a place so conspicuous, and, as it were, on the wealth of that great capital. The world - The word used here - תבל tê bê l - is a poetic word, referring to the earth considered as fertile and inhabited - the "habitable" globe; the same as the Greek, οἰκουμένη oikoumenē. And they that dwell therein - All the inhabitants of the earth, embracing men and animals of all kinds. Compare Psa 50:10-11. God has a claim on people - upon their services, upon their talents, upon all that they can acquire by labor and skill; He has a right to all that fly in the air, or that walk the earth, or that swim in the sea. On the occasion on which it is supposed that this psalm was written, in bringing up the ark of God, and placing it in the tabernacle provided for it in the capital of the nation, no sentiment could be more appropriate than that which would recognize the universal supremacy of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:1: am 2962, bc 1042 earth: Psa 50:12; Exo 9:29, Exo 19:5; Deu 10:14; Ch1 29:11; Job 41:11; Dan 4:25; Co1 10:26 world: Psa 89:11, Psa 98:7; Nah 1:5 Carl Friedrich Keil and Franz Delitzsch 24:1 Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Ps 50:12; Ps 89:12), i.e., everything that is to be found upon it and in it. (Note: In 1Cor 10:26, Paul founds on this verse (cf. Ps 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.) For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jon 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Gen 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Ps 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Ps 25:1, or longing and striving, towards anything, Deut 24:15; Prov 19:18; Hos 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities. (Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.) Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Ex 20:7, an explanation, however, which does not seem possible even from Amos 6:8; Jer 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible. In Ps 24:5 (just as at the close of Ps 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Ps 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Esther 2:17) blessing from Jahve and righteousness from the God of his salvation (Ps 25:5; Ps 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Ps 132:9, Ps 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Ps 24:5 the answer to the question of Ps 24:3 is at an end; Ps 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Ps 14:5; Ps 73:15; Ps 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Ps 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Is 44:2, cf. Rom 9:6; Gal 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as 2Kings 6:5 (cf. 2Kings 6:14) is to be read. John Gill 24:1 The earth is the Lord's, and the fulness thereof,.... The whole universe, all the terraqueous globe, both land and water, and the circumambient air, and all that is therein; the fishes of the sea, the fowls of the air, the beasts of the field, all plants and vegetables that spring out of the earth, and metals and minerals in the bowels of it; all which are the riches of the Lord the earth is full of, Ps 104:24; see Ps 50:10; the world, and they that dwell therein; the habitable world, and the dwellers on it, rational and irrational. These words may be interpreted of Christ, who is Lord of all; he made the world, and has a right and claim to all things in it; for the same person is here spoken of as in the preceding psalm, under the character of a shepherd; and this shows him to be very fit and proper for such an office, seeing he cannot fail of feeding and protecting his sheep; nor can they want any good thing, since the fulness both of nature and of grace is with him; and hence it is that all things are theirs, whether the world, or things present, or things to come; and though they seem to have nothing, yet possess all things, they possessing him whose all things are. The apostle makes use of this passage of Scripture, to prove, explain, and direct in the use of Christian liberty, with respect to the free use of creatures, they all being the Lord's; and therefore good, and to be received with thanksgiving: and yet, inasmuch as there is a variety of them, such should be abstained from, when to use them serves to embolden evil men in their wicked ways, or offend and grieve weak Christians, 1Cor 10:25. Robert Jamieson, A. R. Fausset and David Brown 24:1 God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty. (Ps 24:1-10) fulness--everything. world--the habitable globe, with they that dwell--forming a parallel expression to the first clause.
23:123:1: Տեառն է երկիր լրիւ իւրով. աշխարհ եւ ամենայն բնակիչք նորա[6723]։ [6723] Ոմանք.Սաղմոս միաշաբաթուց Դաւթի։ 1 Տիրոջն է երկիրն իր ամբողջութեամբ, աշխարհն իր բոլոր բնակիչներով: 24 Տէրոջն է երկիրն ու անոր լիութիւնը։Աշխարհն ու անոր բնակիչները։ Տեառն է երկիր լրիւ իւրով, աշխարհ եւ ամենայն բնակիչք նորա: 23:1: Տեառն է երկիր լրիւ իւրով. աշխարհ եւ ամենայն բնակիչք նորա[6723]։ [6723] Ոմանք.Սաղմոս միաշաբաթուց Դաւթի։ 1 Տիրոջն է երկիրն իր ամբողջութեամբ, աշխարհն իր բոլոր բնակիչներով: 24 Տէրոջն է երկիրն ու անոր լիութիւնը։Աշխարհն ու անոր բնակիչները։ zohrab-1805▾ eastern-1994▾ western am▾	23:123:1 Господня земля и что наполняет ее, вселенная и все живущее в ней, 23:2 αὐτὸς αυτος he; him ἐπὶ επι in; on θαλασσῶν θαλασσα sea ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him καὶ και and; even ἐπὶ επι in; on ποταμῶν ποταμος river ἡτοίμασεν ετοιμαζω prepare αὐτήν αυτος he; him 23:2 בִּ bi בְּ in נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture דֶּ֭שֶׁא ˈdeše דֶּשֶׁא young grass יַרְבִּיצֵ֑נִי yarbîṣˈēnî רבץ lie down עַל־ ʕal- עַל upon מֵ֖י mˌê מַיִם water מְנֻחֹ֣ות mᵊnuḥˈôṯ מְנוּחָה resting place יְנַהֲלֵֽנִי׃ yᵊnahᵃlˈēnî נהל lead 23:2. quia ipse super maria fundavit eum et super flumina stabilivit illumFor he hath founded it upon the seas; and hath prepared it upon the rivers. 1. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. The earth [is] the LORD' S, and the fulness thereof; the world, and they that dwell therein: 23:1 Господня земля и что наполняет ее, вселенная и все живущее в ней, 23:2 αὐτὸς αυτος he; him ἐπὶ επι in; on θαλασσῶν θαλασσα sea ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him καὶ και and; even ἐπὶ επι in; on ποταμῶν ποταμος river ἡτοίμασεν ετοιμαζω prepare αὐτήν αυτος he; him 23:2 בִּ bi בְּ in נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture דֶּ֭שֶׁא ˈdeše דֶּשֶׁא young grass יַרְבִּיצֵ֑נִי yarbîṣˈēnî רבץ lie down עַל־ ʕal- עַל upon מֵ֖י mˌê מַיִם water מְנֻחֹ֣ות mᵊnuḥˈôṯ מְנוּחָה resting place יְנַהֲלֵֽנִי׃ yᵊnahᵃlˈēnî נהל lead 23:2. quia ipse super maria fundavit eum et super flumina stabilivit illum For he hath founded it upon the seas; and hath prepared it upon the rivers. 1. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 God's Absolute Propriety. 1 The earth is the LORD's, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods. Here is, I. God's absolute propriety in this part of the creation where our lot is cast, v. 1. We are not to think that the heavens, even the heavens only, are the Lord's, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries: The earth is the Lord's and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness. The earth is full of God's riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord's, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father's ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord's; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord's and he knows where to find it. 2. The habitable part of this earth (Prov. viii. 31) is his in a special manner--the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not. All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people (v. 3-5), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Exod. xix. 5; Ps. l. 12. It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1 Cor. x. 26, 28. "If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord's, and there is enough besides." This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him? II. The ground of this propriety. The earth is his by an indisputable title, for he hath founded it upon the seas and established it upon the floods, v. 2. It is his; for, 1. He made it, formed it, founded it, and fitted it for the use of man. The matter is his, for he made it out of nothing; the form is his, for he made it according to the eternal counsels and ideas of his own mind. He made it himself, he made it for himself; so that he is sole, entire, and absolute owner, and none can let us a title to any part, but by, from, and under him; see Ps. lxxxix. 11, 12. 2. He made it so as no one else could. It is the creature of omnipotence, for it is founded upon the seas, upon the floods, a weak and unstable foundation (one would think) to build the earth upon, and yet, if almighty power please, it shall serve to bear the weight of this earth. The waters which at first covered the earth, and rendered it unfit to be a habitation for man, were ordered under it, that the dry land might appear, and so they are as a foundation to it; see Ps. civ. 8, 9. 3. He continues it, he has established it, fixed it, so that, though one generation passes and another comes, the earth abides, Eccl. i. 4. And his providence is a continued creation, Ps. cxix. 90. The founding of the earth upon the floods should remind us how slippery and uncertain all earthly things are; their foundation is not only sand, but water; it is therefore our folly to build upon them. Adam Clarke: Commentary on the Bible - 1831 24:2: He hath founded it upon the seas - He not only created the vast mass, but separated the land from the waters, so that the mountains, etc., being elevated above the waters, appear to be founded on them, and notwithstanding all the tossings and ragings of the ocean, these waters cannot prevail. It is established upon the floods, and cannot be shaken. Albert Barnes: Notes on the Bible - 1834 24:2: For he hath founded it upon the seas - That is, the earth, or the habitable world. The ground of the claim to the earth and all that it contains, which is here asserted, is the fact that God had created it, or "founded" it. The language used here - "he hath founded it," that is, he has laid the foundation of it, "upon the seas" and "the floods" - is in accordance with the usual mode of speaking of the earth in the Scriptures as laid upon a foundation - as a house is raised on a firm foundation. See the notes at Job 38:6. As the earth appeared to be surrounded by water, it was natural to speak of it as "founded" also upon the waters. There is probably an allusion here to the statement in Gen 1:9-10, where the waters are said to have been so gathered together that the dry land appeared. Above all the waters the earth was established, so as to become the abode of plants, animals, and man. And established it upon the floods - The streams; the torrents. The earth has been elevated above them, so as to be a residence for animals and for men. The essential thought is, that this earth has become what it is by the fact that God has founded it; and, therefore, what it produces belongs of right to Him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:2: For: Psa 33:6, Psa 95:4, Psa 104:5, Psa 104:6, Psa 136:6; Gen 1:9, Gen 1:10; Job 38:4; Jer 10:11-16; Pe2 3:5-7 and: Psa 93:1, Psa 96:10; Gen 8:22; Job 38:8-11; Jer 5:22 Geneva 1599 24:2 For he hath founded it upon the (a) seas, and established it upon the floods. (a) He notes two things: the one, that the earth to man's judgment seems above the waters: and next, that God miraculously preserves the earth, that it is not drowned with the waters, which naturally are above it. John Gill 24:2 For he hath founded it upon the seas,.... Or "with" them, as some interpret (e) the particle he hath founded the earth and seas together, and both upon nothing; and yet are stable and firm; or "by the seas" (f), near unto them, at the side of them; which, though higher than the earth, are wonderfully bounded by the power of God, so as not to return and cover the earth; see Job 38:8; so the particle is used in Ps 1:3. Some have thought that the first earth, which Peter says was standing in the water, and out of the water, 2Pet 3:5, was made in the form of an egg, and that the waters were under the earth, and the earth was as a crust or shell over them, until the deluge came; and this crust then broke in, and formed the sea; and so it was literally true, that the earth was founded upon, or over the waters; and established it upon the floods; the floods of the seas, or rivers of water running to and fro in it: this shows the ground and foundation of Christ's right and claim to the earth, and all that is in it; which is not by reason of his father's gift to him as Mediator, but by virtue of his concern in creation, the world, and all things in it, being made and established by him; in him do all things consist, Col 1:16. (e) R. Moses in Aben Ezra in loc. (f) "juxta maria", Vatablus, Gejerus, Amama; so Kimchi & Ben Melech. John Wesley 24:2 Seas - The whole collection of waters, as well as the sea and the rivers running into it, as that great abyss of waters which is contained in the bowels of the earth. Robert Jamieson, A. R. Fausset and David Brown 24:2 Poetically represents the facts of Gen 1:9.
23:223:2: Նա ինքն ՚ի վերայ ծովո՛ւ հիմունս արկ նմա, ՚ի վերայ գետոց պատրաստեաց զնա։ 2 Նրա հիմքերն անձամբ գցեց ծովի վրայ, եւ գետերի վրայ հաստատեց նրան: 2 Վասն զի ինք անոր հիմերը ծովերուն վրայ ձգեց Ու զանիկա գետերուն վրայ հաստատեց։ Նա ինքն ի վերայ ծովու հիմունս արկ նմա, ի վերայ գետոց պատրաստեաց զնա: 23:2: Նա ինքն ՚ի վերայ ծովո՛ւ հիմունս արկ նմա, ՚ի վերայ գետոց պատրաստեաց զնա։ 2 Նրա հիմքերն անձամբ գցեց ծովի վրայ, եւ գետերի վրայ հաստատեց նրան: 2 Վասն զի ինք անոր հիմերը ծովերուն վրայ ձգեց Ու զանիկա գետերուն վրայ հաստատեց։ zohrab-1805▾ eastern-1994▾ western am▾	23:223:2 ибо Он основал ее на морях и на реках утвердил ее. 23:3 τίς τις.1 who?; what? ἀναβήσεται αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τίς τις.1 who?; what? στήσεται ιστημι stand; establish ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy αὐτοῦ αυτος he; him 23:3 נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul יְשֹׁובֵ֑ב yᵊšôvˈēv שׁוב return יַֽנְחֵ֥נִי yˈanḥˌēnî נחה lead בְ vᵊ בְּ in מַעְגְּלֵי־ maʕgᵊlê- מַעְגָּל course צֶ֝֗דֶק ˈṣˈeḏeq צֶדֶק justice לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁמֹֽו׃ šᵊmˈô שֵׁם name 23:3. quis ascendet in montem Domini et quis stabit in loco sancto eiusWho shall ascend into the mountain of the Lord: or who shall stand in his holy place? 2. For he hath founded it upon the seas, and established it upon the floods. For he hath founded it upon the seas, and established it upon the floods: 23:2 ибо Он основал ее на морях и на реках утвердил ее. 23:3 τίς τις.1 who?; what? ἀναβήσεται αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τίς τις.1 who?; what? στήσεται ιστημι stand; establish ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy αὐτοῦ αυτος he; him 23:3 נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul יְשֹׁובֵ֑ב yᵊšôvˈēv שׁוב return יַֽנְחֵ֥נִי yˈanḥˌēnî נחה lead בְ vᵊ בְּ in מַעְגְּלֵי־ maʕgᵊlê- מַעְגָּל course צֶ֝֗דֶק ˈṣˈeḏeq צֶדֶק justice לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of שְׁמֹֽו׃ šᵊmˈô שֵׁם name 23:3. quis ascendet in montem Domini et quis stabit in loco sancto eius Who shall ascend into the mountain of the Lord: or who shall stand in his holy place? 2. For he hath founded it upon the seas, and established it upon the floods. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:3: Who shall ascend - Who is sufficiently holy to wait in his temple? Who is fit to minister in the holy place? Albert Barnes: Notes on the Bible - 1834 24:3: Who shall ascend into the hill of the Lord? - Mount Zion; called the hill of the Lord, because it was the place designated for His worship, or the place of His abode. See the notes at Psa 15:1. The idea here is, "Who shall ascend there with a view of abiding there? Who is worthy to dwell there?" The question is equivalent to asking, What constitutes true religion? What is required for the acceptable worship of God? What will prepare a person for heaven? Or who shall stand in his holy place? - In the tabernacle, or in the place where he is worshipped. Compare the notes at Psa 1:5. Who is worthy to stand before God? Who has the qualifications requisite to constitute the evidence of his friendship? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:3: Who: Psa 15:1, Psa 68:18; Joh 13:36, Joh 20:17; Eph 4:8-10 the hill: Psa 68:15, Psa 68:16, Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14; Sa2 6:12-17; Ch1 15:1, Ch1 15:25-28; Heb 12:22-24 stand: Lev 10:3; Mal 3:1; Heb 12:28 John Gill 24:3 Who shall ascend into the hill of the Lord?.... Though the Lord has a claim in general to the whole world, and all its fulness; yet there is a particular part of it, or spot in it, which is his special and peculiar property, and that is his church and people; for though some reference may be had, in this passage, to Mount Moriah, and the hill of Zion, on which the temple was afterwards built, and is called the hill of the Lord, where he desired to dwell, Ps 68:15; yet the church is mystically intended, and is so called on account of its visibility, through a profession of faith in Christ, and for its immovableness, being built on him; and who shall stand in his holy place? the same with the hill of the Lord; the temple being to be built upon it, where the Lord took up his residence, and was worshipped, and holiness becomes the house of God for evermore: the import of these questions is, who is a proper person to be an inhabitant of Zion, or a member of a Gospel church? and the answer to them is in Ps 24:4, in which is a description much like that which is given of one hundred forty and four thousand seen with the Lamb on Mount Zion, Rev_ 14:1; compare with this verse. John Wesley 24:3 The hill - Zion or Moriah, the place of God's sanctuary and special presence. Having asserted God's dominion over all mankind, he now proposes an important question, by whom God will be served, and his blessing enjoyed? Stand - To minister before him. Standing is the posture of ministers or servants. Who shall serve God, with God's acceptation. Holy place - In the place which he hath sanctified for his service. Robert Jamieson, A. R. Fausset and David Brown 24:3 The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character. hill of the Lord--(compare Ps 2:6, &c.). His Church--the true or invisible, as typified by the earthly sanctuary.
23:323:3: Ո՞վ ելցէ ՚ի լեառն Տեառն, կամ ո՞վ կացցէ ՚ի տեղւոջ սրբութեան նորա։ 3 Ո՞վ կը բարձրանայ Տիրոջ լեռը, կամ ո՞վ կը կանգնի նրա սրբավայրում. 3 Ո՞վ պիտի ելլէ Տէրոջը լեռը, Կամ ո՞վ պիտի կենայ անոր սուրբ տեղը։ Ո՞վ ելցէ ի լեառն Տեառն, կամ ո՞վ կացցէ ի տեղւոջ սրբութեան նորա: 23:3: Ո՞վ ելցէ ՚ի լեառն Տեառն, կամ ո՞վ կացցէ ՚ի տեղւոջ սրբութեան նորա։ 3 Ո՞վ կը բարձրանայ Տիրոջ լեռը, կամ ո՞վ կը կանգնի նրա սրբավայրում. 3 Ո՞վ պիտի ելլէ Տէրոջը լեռը, Կամ ո՞վ պիտի կենայ անոր սուրբ տեղը։ zohrab-1805▾ eastern-1994▾ western am▾	23:323:3 Кто взойдет на гору Господню, или кто станет на святом месте Его? 23:4 ἀθῷος αθωος guiltless χερσὶν χειρ hand καὶ και and; even καθαρὸς καθαρος clean; clear τῇ ο the καρδίᾳ καρδια heart ὃς ος who; what οὐκ ου not ἔλαβεν λαμβανω take; get ἐπὶ επι in; on ματαίῳ ματαιος superficial τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ὤμοσεν ομνυω swear ἐπὶ επι in; on δόλῳ δολος cunning; treachery τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him 23:4 גַּ֤ם gˈam גַּם even כִּֽי־ kˈî- כִּי that אֵלֵ֨ךְ ʔēlˌēḵ הלך walk בְּ bᵊ בְּ in גֵ֪יא ḡˈê גַּיְא valley צַלְמָ֡וֶת ṣalmˈāweṯ צַלְמָוֶת darkness לֹא־ lō- לֹא not אִ֘ירָ֤א ʔˈîrˈā ירא fear רָ֗ע rˈāʕ רַע evil כִּי־ kî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you עִמָּדִ֑י ʕimmāḏˈî עִמָּד company שִׁבְטְךָ֥ šivṭᵊḵˌā שֵׁבֶט rod וּ֝ ˈû וְ and מִשְׁעַנְתֶּ֗ךָ mišʕantˈeḵā מִשְׁעֶנֶת support הֵ֣מָּה hˈēmmā הֵמָּה they יְנַֽחֲמֻֽנִי׃ yᵊnˈaḥᵃmˈunî נחם repent, console 23:4. innocens manibus et mundo corde qui non exaltavit frustra animam suam et non iuravit doloseThe innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour. 3. Who shall ascend into the hill of the LORD? and who shall stand in his holy place? Who shall ascend into the hill of the LORD? or who shall stand in his holy place: 23:3 Кто взойдет на гору Господню, или кто станет на святом месте Его? 23:4 ἀθῷος αθωος guiltless χερσὶν χειρ hand καὶ και and; even καθαρὸς καθαρος clean; clear τῇ ο the καρδίᾳ καρδια heart ὃς ος who; what οὐκ ου not ἔλαβεν λαμβανω take; get ἐπὶ επι in; on ματαίῳ ματαιος superficial τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ὤμοσεν ομνυω swear ἐπὶ επι in; on δόλῳ δολος cunning; treachery τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him 23:4 גַּ֤ם gˈam גַּם even כִּֽי־ kˈî- כִּי that אֵלֵ֨ךְ ʔēlˌēḵ הלך walk בְּ bᵊ בְּ in גֵ֪יא ḡˈê גַּיְא valley צַלְמָ֡וֶת ṣalmˈāweṯ צַלְמָוֶת darkness לֹא־ lō- לֹא not אִ֘ירָ֤א ʔˈîrˈā ירא fear רָ֗ע rˈāʕ רַע evil כִּי־ kî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you עִמָּדִ֑י ʕimmāḏˈî עִמָּד company שִׁבְטְךָ֥ šivṭᵊḵˌā שֵׁבֶט rod וּ֝ ˈû וְ and מִשְׁעַנְתֶּ֗ךָ mišʕantˈeḵā מִשְׁעֶנֶת support הֵ֣מָּה hˈēmmā הֵמָּה they יְנַֽחֲמֻֽנִי׃ yᵊnˈaḥᵃmˈunî נחם repent, console 23:4. innocens manibus et mundo corde qui non exaltavit frustra animam suam et non iuravit dolose The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour. 3. Who shall ascend into the hill of the LORD? and who shall stand in his holy place? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Обитать вблизи Господа на горе Сион достоин тот, кто не совершал дурного внешнего поступка ("руки неповинны"), кто чист и мыслями ("сердце чисто") и кто не грешил словом: не давал ложных клятв и ложно не призывал Бога. Matthew Henry: Concise Commentary on the Whole Bible - 1706 3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation. 6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah. From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore, I. Here is an enquiry after better things, v. 3. This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Ps. xv. 1. The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves. II. An answer to this enquiry, in which we have, 1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the uncle an spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matt. v. 8. (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people (v. 6): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation, Ps. xxii. 30. And they are such as seek God, that seek they face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church (Rev. iii. 9), shall be glad of an acquaintance with God's people (Zech. viii. 23), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isa. xliv. 5. As soon as ever Paul was converted he joined himself to the disciples, Acts ix. 26. They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain. 2. The privileges of God's peculiar people, v. 5. They shall be made truly and for ever happy. (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God's favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing. (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Matt. v. 6. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the crown of righteousness which the righteous Judge shall give, 2 Tim. iv. 8. (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction. Adam Clarke: Commentary on the Bible - 1831 24:4: He that hath clean hands - He whose conscience is irreproachable; whose heart is without deceit and uninfluenced by unholy passions. Who hath not lifted up his soul - Who has no idolatrous inclination; whose faith is pure, and who conscientiously fulfils his promises and engagements. Albert Barnes: Notes on the Bible - 1834 24:4: He that hath clean hands - In the parallel passage in Psa 15:2, the answer to the question is, "He that walketh uprightly, and worketh righteousness." The sentiment is substantially the same there as in the passage before us. The meaning is, that he who would be recognized as a friend and worshipper of Yahweh must be an upright man; a person not living in the practice of iniquity, but striving always to do that which is right. The "hands" are the instruments by which we accomplish anything; and hence, to have clean hands is equivalent to being upright. See Job 17:9; Isa 1:15; Isa 59:3; Act 2:23; Psa 26:10. The margin here, as the Hebrew, is "the clean of hands." And a pure heart - Not merely the one whose external conduct is upright, but whose heart is pure. The great principle is here stated which enters always into true religion, that it does not consist in outward conformity to law, or to the mere performance of rites and ceremonies, or to external morality, but that it controls the heart, and produces purity of motive and of thought. Who hath not lifted up his soul unto vanity - Unto that which is "vain," or which is "false." This expression might refer to one who had not devoted himself to the worship of an idol - regarded as vain, or as nothing Co1 8:6; Isa 41:24; Psa 115:4-8; or to one who had not embraced that which is false and vain in opinion; or to one who had not sworn falsely, or taken the name of God in vain, Exo 20:7. The probable meaning is, that he has not set his heart on vain things, or that which is false. He has sought after substantial truth, alike in the object of worship, in that which he professes to believe, and in the statements and promises which he makes to others. He aims to secure that which is true and real. He is in no sense "carried away" with that which is unreal and false. Nor sworn deceitfully - This is one form of that which had been just specified - his love of truth. The idea here is, that he has not affirmed under the solemnities of an oath, that which was false; and that he has not, under similar solemnities, promised what he has not performed. He is a sincere man; a man seeking after the true and the real, and not running after shadows and falsehood; a man true to God and to his fellow-creatures; a man whose statements are in accordance with facts, and whose promises may be always relied on. In the parallel passage, in Psa 15:2, the statement is, "he that speaketh the truth in his heart." See the notes at that passage. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:4: He that: etc. Heb. the clean of hands, Psa 18:20, Psa 26:6; Job 9:30, Job 17:9; Isa 1:15, Isa 1:16, Isa 33:15, Isa 33:16; Ti1 2:8; Jam 4:8 pure: Psa 51:10, Psa 73:1; Gen 6:5; Pro 20:9; Jer 4:14; Mat 5:8; Act 15:9; Co2 7:1; Rev 21:1-4, Rev 21:27, Rev 22:14, Rev 22:15 lifted: Psa 25:1, Psa 143:8; Deu 4:19; Eze 18:6, Eze 18:15; Act 14:15 sworn: Psa 15:4; Jer 5:2, Jer 7:9, Jer 7:10; Zac 5:3, Zac 5:4; Mal 3:5; Ti1 1:10 John Gill 24:4 He that hath clean hands, and a pure heart,.... Though "clean hands" are mentioned first, as being more obvious to view, and better known, and more subject to the cognizance and observation of others; yet a "pure heart" is first in being and in order; from whence cleanness of hands, when right and truth springs: no man has a pure heart naturally and of himself: the heart is desperately wicked; the imagination of the thoughts of it is evil continually; the mind and conscience are defiled with sin; nor can any man make his heart clean, or say he is pure from sin; but it is God that creates a clean heart, and renews a right spirit within men, and purifies the heart by faith, which is led to the blood of sprinkling, which purges the conscience, and cleanseth it from all sin; and from this purity of heart flows purity of life and conversation, signified by "clean hands"; the hand being the instrument of action, holy actions, or good works, performed from a principle of grace, are meant; the phrase is expressive of a holy, harmless, and innocent conversation, washing the hands being used to denote innocence, Mt 27:24; not a conversation entirely free from sin, nor by which a man is justified before God; for though he wash his hands ever so clean, they will not be pure in his sight, and will need washing in the blood of the Lamb; but it denotes a conversation upright in general, and declares a man righteous in the sight of men, and distinguishes him from one of a dissolute life, whose hands are full of blood, and defiled with sin; who hath not lifted up his soul unto vanity; or "set his heart upon" (g), and desired vain things, as the phrase is sometimes used, Deut 24:15; that is, the vain things of this world; as the riches, honours, pleasures, and profits of it; or has not served other gods, the idols of the Gentiles, which are lying vanities, but has lifted up his soul to God, and served him only: or "who hath not received his soul in vain" (h); from the hands of God, but loves him with all his soul, believes with the heart in Christ for righteousness, being sanctified by the Spirit of God; and so the desire of his soul is to his name, and the remembrance of him. The "Keri", or marginal reading, according to the points, is, "who hath not lifted up my soul to vanity" (i); that is, has not taken the name of God in vain, or swore falsely by his name; his soul being put for his name or himself; and by which he is said sometimes to swear, Jer 51:14; and this sense the Jewish interpreters (k) generally give into. The Targum seems to take in both the writing of the text and the marginal reading, as it often does, and renders the words, "who hath not sworn in vain, to the condemnation of his soul"; though sometimes to his own disadvantage, yet not to the hurt of others; see Ps 15:4; it follows, nor sworn deceitfully; by bearing false witness against any man; or by cheating him out of his substance through a false oath. (g) "non inhiat, aut intentus est", Vatablus, Amama; so Gejerus, Michaelis. (h) So Pagninus. (i) "Animam meam", Montanus, Vatablus, Hillerus. (k) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc. John Wesley 24:4 He - Whose actions and conversation are holy and unblameable. Pure heart - Careful to approve itself to God, as well as to men; ordering a man's very thoughts and affections according to God's word. Vanity - Who doth not value or desire the vain things of this life, such as honours, riches, pleasures; but makes God his portion. Robert Jamieson, A. R. Fausset and David Brown 24:4 lifted up his soul--is to set the affections (Ps 25:1) on an object; here, vanity--or, any false thing, of which swearing falsely, or to falsehood, is a specification.
23:423:4: Որ սուրբ է ձեռօք եւ անբիծ սրտիւ, որ ո՛չ առ զնանրութիւնս յանձն իւր, եւ ո՛չ երդուաւ ընդ ընկերի իւրում նենգութեամբ[6724]։ [6724] Ոմանք.Եւ ո՛չ երդուաւ նենգութեամբ ընկերի իւրում։ 4 նա, ով մաքուր ձեռքեր եւ անբիծ սիրտ ունի, ով յանձն չի առել ունայնութիւն ու նենգութեամբ չի երդուել իր ընկերոջը: 4 Ձեռքերով սուրբը ու սրտով մաքուրը, Որ ստութեան անձնատուր չեղաւ Ու նենգութեամբ երդում չըրաւ. Որ սուրբ է ձեռօք եւ ամբիծ սրտիւ, որ ոչ առ զնանրութիւնս յանձն իւր, եւ ոչ երդուաւ նենգութեամբ ^[132]ընդ ընկերի իւրում: 23:4: Որ սուրբ է ձեռօք եւ անբիծ սրտիւ, որ ո՛չ առ զնանրութիւնս յանձն իւր, եւ ո՛չ երդուաւ ընդ ընկերի իւրում նենգութեամբ[6724]։ [6724] Ոմանք.Եւ ո՛չ երդուաւ նենգութեամբ ընկերի իւրում։ 4 նա, ով մաքուր ձեռքեր եւ անբիծ սիրտ ունի, ով յանձն չի առել ունայնութիւն ու նենգութեամբ չի երդուել իր ընկերոջը: 4 Ձեռքերով սուրբը ու սրտով մաքուրը, Որ ստութեան անձնատուր չեղաւ Ու նենգութեամբ երդում չըրաւ. zohrab-1805▾ eastern-1994▾ western am▾	23:423:4 Тот, у которого руки неповинны и сердце чисто, кто не клялся душею своею напрасно и не божился ложно [ближнему своему], 23:5 οὗτος ουτος this; he λήμψεται λαμβανω take; get εὐλογίαν ευλογια commendation; acclamation παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ἐλεημοσύνην ελεημοσυνη mercy παρὰ παρα from; by θεοῦ θεος God σωτῆρος σωτηρ savior αὐτοῦ αυτος he; him 23:5 תַּעֲרֹ֬ךְ taʕᵃrˈōḵ ערך arrange לְ lᵊ לְ to פָנַ֨י׀ fānˌay פָּנֶה face שֻׁלְחָ֗ן šulḥˈān שֻׁלְחָן table נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart צֹרְרָ֑י ṣōrᵊrˈāy צרר be hostile דִּשַּׁ֖נְתָּ diššˌantā דשׁן grow fat בַ va בְּ in † הַ the שֶּׁ֥מֶן ššˌemen שֶׁמֶן oil רֹ֝אשִׁ֗י ˈrōšˈî רֹאשׁ head כֹּוסִ֥י kôsˌî כֹּוס cup רְוָיָֽה׃ rᵊwāyˈā רְוָיָה saturation 23:5. accipiet benedictionem a Domino et iustitiam a Deo salutari suoHe shall receive a blessing from the Lord, and mercy from God his Saviour. 4. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, and hath not sworn deceitfully. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully: 23:4 Тот, у которого руки неповинны и сердце чисто, кто не клялся душею своею напрасно и не божился ложно [ближнему своему], 23:5 οὗτος ουτος this; he λήμψεται λαμβανω take; get εὐλογίαν ευλογια commendation; acclamation παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ἐλεημοσύνην ελεημοσυνη mercy παρὰ παρα from; by θεοῦ θεος God σωτῆρος σωτηρ savior αὐτοῦ αυτος he; him 23:5 תַּעֲרֹ֬ךְ taʕᵃrˈōḵ ערך arrange לְ lᵊ לְ to פָנַ֨י׀ fānˌay פָּנֶה face שֻׁלְחָ֗ן šulḥˈān שֻׁלְחָן table נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart צֹרְרָ֑י ṣōrᵊrˈāy צרר be hostile דִּשַּׁ֖נְתָּ diššˌantā דשׁן grow fat בַ va בְּ in † הַ the שֶּׁ֥מֶן ššˌemen שֶׁמֶן oil רֹ֝אשִׁ֗י ˈrōšˈî רֹאשׁ head כֹּוסִ֥י kôsˌî כֹּוס cup רְוָיָֽה׃ rᵊwāyˈā רְוָיָה saturation 23:5. accipiet benedictionem a Domino et iustitiam a Deo salutari suo He shall receive a blessing from the Lord, and mercy from God his Saviour. 4. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, and hath not sworn deceitfully. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 24:5: He shall receive the blessing - Perhaps alluding to Obed-edom, at whose house the ark had been lodged, and on whom God had poured out especial blessings. And righteousness - Mercy: every kind of necessary good. It is the mercy of God that crowns the obedience and fidelity of good men. For what made them good and faithful? God's mercy. What crowns their fidelity? God's mercy. Albert Barnes: Notes on the Bible - 1834 24:5: He shall receive the blessing from the Lord - literally, "He shall bear away a blessing from Yahweh." The blessing here referred to means His favor and friendship. He shall be recognized and treated as His. In other words, God bestows His favor on those who possess the character here referred to. And righteousness from the God of his salvation - He shall be regarded and treated as righteous. Or, he shall obtain the divine approval as a righteous person. The idea of the psalmist would seem to be, not that he would obtain this as if it were a gift, but that he would obtain the divine "approval" of his character as righteous; he would be recognized and dealt with as a righteous man. He would come to God with "clean hands and a pure heart" Psa 24:4, and would be welcomed and treated as a friend of God. The wicked and the impure could not hope to obtain this; but he who was thus righteous would be treated according to his real character, and would meet with the assurances of the divine favor. It is as true now as it was in the days of the psalmist, that it is only the man who is in fact upright and holy that can obtain the evidences of the divine approval. God will not regard one who is living in wickedness as a righteous man, nor will he admit such a man to His favor here, or to His dwelling-place hereafter. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:5: receive: Psa 50:23, Psa 67:6, Psa 67:7, Psa 72:17, Psa 115:12, Psa 115:13, Psa 128:1-5; Num 6:24-27; Isa 33:15-17; Mat 5:3-12; Joh 7:17; Rom 4:6-9; Gal 3:9, Gal 3:14; Eph 1:3; Pe1 3:9 righteousness: Isa 46:13, Isa 51:5, Isa 51:6, Isa 51:8, Isa 54:17, Isa 61:10; Rom 3:22, Rom 5:17, Rom 5:18; Co1 1:30; Co2 5:21; Gal 5:5; Phi 3:9 God: Psa 68:19, Psa 88:1; Isa 12:2, Isa 45:17; Tit 2:10-14, Tit 3:4-6 John Gill 24:5 He shall receive the blessing from the Lord,.... Or "who receives" (l); the future for the present; and so is a continuation of the description of a person proper to enter and abide in the church of God, as Ps 24:6 seems to require; even one who has received every spiritual blessing in Christ in general, special grace out of his fulness; particularly the blessing of pardon, as also adoption, and a right to eternal life; though it may be that the following clause is explanative of this; and righteousness from the God of his salvation; from Christ, who is God his Saviour, the author of salvation; and who has brought in an everlasting righteousness, which is in him, and is a gift of his grace, and is received from him by faith, and is a great blessing indeed; it secures from condemnation and death, and entitles to eternal life. (l) "qui accipit", Cocceius. John Wesley 24:5 The blessing - Grace and glory, and all other good things. Robert Jamieson, A. R. Fausset and David Brown 24:5 righteousness--the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
23:523:5: Սա առցէ զօրհնութիւն ՚ի Տեառնէ, զողորմութիւն յԱստուծոյ փրկչէ իւրմէ[6725]։ [6725] Ոմանք.Սա առցէ զօրհնութիւն ՚ի Տեառնէ։ 5 Նա՛ է, որ օրհնութիւն կը ստանայ Տիրոջից, եւ ողորմութիւն իր փրկարար Աստծուց: 5 Անիկա Տէրոջմէն օրհնութիւն պիտի ստանայ Ու իր փրկութեանը Աստուծմէն՝ արդարութիւն։ Սա առցէ զօրհնութիւն ի Տեառնէ, ^[133]զողորմութիւն յԱստուծոյ փրկչէ իւրմէ: 23:5: Սա առցէ զօրհնութիւն ՚ի Տեառնէ, զողորմութիւն յԱստուծոյ փրկչէ իւրմէ[6725]։ [6725] Ոմանք.Սա առցէ զօրհնութիւն ՚ի Տեառնէ։ 5 Նա՛ է, որ օրհնութիւն կը ստանայ Տիրոջից, եւ ողորմութիւն իր փրկարար Աստծուց: 5 Անիկա Տէրոջմէն օրհնութիւն պիտի ստանայ Ու իր փրկութեանը Աստուծմէն՝ արդարութիւն։ zohrab-1805▾ eastern-1994▾ western am▾	23:523:5 {тот} получит благословение от Господа и милость от Бога, Спасителя своего. 23:6 αὕτη ουτος this; he ἡ ο the γενεὰ γενεα generation ζητούντων ζητεω seek; desire αὐτόν αυτος he; him ζητούντων ζητεω seek; desire τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov διάψαλμα διαψαλμα interlude; rest 23:6 אַ֤ךְ׀ ʔˈaḵ אַךְ only טֹ֤וב ṭˈôv טֹוב good וָ wā וְ and חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty יִ֭רְדְּפוּנִי ˈyirdᵊfûnî רדף pursue כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיָּ֑י ḥayyˈāy חַיִּים life וְ wᵊ וְ and שַׁבְתִּ֥י šavtˌî שׁוב return בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָמִֽים׃ yāmˈîm יֹום day 23:6. haec generatio quaerentium eum quaerentium faciem tuam Iacob semperThis is the generation of them that seek him, of them that seek the face of the God of Jacob. 5. He shall receive a blessing from the LORD, and righteousness from the God of his salvation. He shall receive the blessing from the LORD, and righteousness from the God of his salvation: 23:5 {тот} получит благословение от Господа и милость от Бога, Спасителя своего. 23:6 αὕτη ουτος this; he ἡ ο the γενεὰ γενεα generation ζητούντων ζητεω seek; desire αὐτόν αυτος he; him ζητούντων ζητεω seek; desire τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov διάψαλμα διαψαλμα interlude; rest 23:6 אַ֤ךְ׀ ʔˈaḵ אַךְ only טֹ֤וב ṭˈôv טֹוב good וָ wā וְ and חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty יִ֭רְדְּפוּנִי ˈyirdᵊfûnî רדף pursue כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיָּ֑י ḥayyˈāy חַיִּים life וְ wᵊ וְ and שַׁבְתִּ֥י šavtˌî שׁוב return בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אֹ֣רֶךְ ʔˈōreḵ אֹרֶךְ length יָמִֽים׃ yāmˈîm יֹום day 23:6. haec generatio quaerentium eum quaerentium faciem tuam Iacob semper This is the generation of them that seek him, of them that seek the face of the God of Jacob. 5. He shall receive a blessing from the LORD, and righteousness from the God of his salvation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Такими, достойными обитания на Сионе, Давид считает "ищущих лица Твоего". Ближайшим образом сюда относятся евреи, как единственные носители и служители Иеговы. Adam Clarke: Commentary on the Bible - 1831 24:6: This is the generation - This is the description of people who are such as God can approve of, and delight in. That seek thy face, O Jacob - It is most certain that אלהי Elohey, O God, has been lost out of the Hebrew text in most MSS., but it is preserved in two of Kennicott's MSS., and also in the Syriac, Vulgate, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. "Who seek thy face, O God of Jacob." Selah - That is, It is confirmed; it is true. The persons who abstain from every appearance of evil, and seek the approbation of God, are those in whom God will delight. Albert Barnes: Notes on the Bible - 1834 24:6: This is the generation of them that seek him - This describes the race of those who seek Him; or, this is their character. The word "generation" here is used evidently in the sense of "race, people, or persons." This is the character or description of the "persons" who seek His favor; or, this is the character of His true friends. The phrase "to seek God" is often used as descriptive of true piety: Psa 9:10; Psa 14:2; Psa 63:1; Pro 8:17; Mat 6:33; Mat 7:7. It indicates an earnest desire to know Him and to obtain His favor. It denotes also humility of mind, and a sense of dependence on God. That seek thy face, O Jacob - Margin, O "God of" Jacob. DeWette understands this as meaning that they would seek the face of God among His people; or that they who belonged to the race of Jacob, and who were sincere, thus sought the face of God. There is supposed to be, according to this interpretation, a distinction between the true and the false Israel; between those who professed to be the people of God and those who really were His people (compare Rom 9:6-8). It seems to me that the word is not used here as it is in the margin to denote the "God of Jacob," which would be a harsh and an unusual construction, but that it is in apposition with the preceding words, as denoting what constituted the true Jacob, or the true people of God. "This is the generation of them that seek him; this is the true Jacob, that seek thy face, O Lord." That is, this is the characteristic of all who properly belong to the race of Jacob, or who properly belong to God as his true people. The sense, however, is not materially affected if we adopt the reading in the margin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:6: This is: Psa 22:30, Psa 73:15; Isa 53:10; Rom 4:16; Pe1 2:9 that seek: Psa 27:8, Psa 105:4; Joh 1:47 O Jacob: or, O God of Jacob Geneva 1599 24:6 This [is] the (b) generation of them that seek him, that seek thy face, O Jacob. Selah. (b) Though circumcision separates the carnal seed of Jacob, from the Gentiles, yet he who seeks God, is the true Jacob and an Israelite. John Gill 24:6 This is the generation of them that seek him,.... The persons above described are such, who in every age are the generation of the children of God, and are accounted by him for a generation; they are such that seek him, in the first place, with their whole hearts, and in Christ, where they find him; that seek thy face, O Jacob. By the "face" of God is meant the favour of God, the discoveries of his love, the light of his countenance, than which nothing is more desirable to gracious souls, or more sought after by them; and by Jacob is meant the God of Jacob; and so Apollinarius has it in his metaphrase; see Ps 10:1; unless Christ should be intended, one of whose names is Israel, Is 49:3; or the words may be supplied, as they are by some Jewish writers (m), "this is Jacob"; or the persons before described are the seed of Jacob, and who are called by his name: and it may be observed, that the church of God often bears the same name, Is 43:1; and then the sense is, the persons whose characters are given above are fit to ascend, and stand in the holy hill of God, are Israelites indeed, in whom there is no guile. Selah; on this word; see Gill on Ps 3:2. (m) Aben Ezra, Kimchi, & Ben Melech in loc. John Wesley 24:6 The generation - The true progeny which God regards. Face - His grace and favour, which is often called God's face. Robert Jamieson, A. R. Fausset and David Brown 24:6 Jacob--By "Jacob," we may understand God's people (compare Is 43:22; Is 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."
23:623:6: Այս ազգ է որ խնդրէ զՏէր, խնդրէ տեսանել զերե՛սս Աստուծոյ Յակովբայ։ 6 Այս սերունդն է, որ փնտռում է Տիրոջը, որ ուզում է տեսնել համար երեսը Յակոբի Աստծու: 6 Զանիկա փնտռողներուն ցեղը այս է. Քու երեսդ խնդրողը Յակոբն է։ (Սէլա։) Այս ազգ է որ խնդրէ զՏէր, խնդրէ տեսանել զերեսս Աստուծոյ Յակովբայ^[134]: 23:6: Այս ազգ է որ խնդրէ զՏէր, խնդրէ տեսանել զերե՛սս Աստուծոյ Յակովբայ։ 6 Այս սերունդն է, որ փնտռում է Տիրոջը, որ ուզում է տեսնել համար երեսը Յակոբի Աստծու: 6 Զանիկա փնտռողներուն ցեղը այս է. Քու երեսդ խնդրողը Յակոբն է։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	23:623:6 Таков род ищущих Его, ищущих лица Твоего, Боже Иакова! 23:7 ἄρατε αιρω lift; remove πύλας πυλη gate οἱ ο the ἄρχοντες αρχων ruling; ruler ὑμῶν υμων your καὶ και and; even ἐπάρθητε επαιρω lift up; rear up πύλαι πυλη gate αἰώνιοι αιωνιος eternal; of ages καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:7. levate portae capita vestra et elevamini ianuae sempiternae et ingrediatur rex gloriaeLift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in. 6. This is the generation of them that seek after him, that seek thy face, Jacob. This [is] the generation of them that seek him, that seek thy face, O Jacob. Selah: 23:6 Таков род ищущих Его, ищущих лица Твоего, Боже Иакова! 23:7 ἄρατε αιρω lift; remove πύλας πυλη gate οἱ ο the ἄρχοντες αρχων ruling; ruler ὑμῶν υμων your καὶ και and; even ἐπάρθητε επαιρω lift up; rear up πύλαι πυλη gate αἰώνιοι αιωνιος eternal; of ages καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:7. levate portae capita vestra et elevamini ianuae sempiternae et ingrediatur rex gloriae Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in. 6. This is the generation of them that seek after him, that seek thy face, Jacob. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. "Поднимите, врата, верхи ваши". Ворота в древних городах устроились очень низкими, с подъемным верхом. Они называются вечными, так как самого древнего происхождения. Процессия приближалась к Иерусалиму и состояла в несении левитами на плечах Кивота Завета, на крышке которого были украшения из херувимов. Ворота Сиона с неприподнятым верхом были недостаточны, чтобы через них мог пройти Восседающий на Херувимах Господь. Чем знатнее входящее в ворота лицо, тем беспрепятственнее должен быть и вход в них. Здесь же сейчас входит Сам "Царь славы". Этот Царь славы есть Господь сил, "сильный в брани", Тот, Кто является победителем всех народов и Кому Давид обязан взятием и горы Сион от иевусеев. Adam Clarke: Commentary on the Bible - 1831 24:7: Lift up your heads, O ye gates - The address of those who preceded the ark, the gates being addressed instead of the keepers of the gates. Allusion is here made to the triumphal entry of a victorious general into the imperial city. In the hymn of Callimachus to Apollo, there are two lines very much like those in the text; they convey the very same sentiments. The poet represents the god coming into his temple, and calls upon the priests to open the doors, etc. Αυτοι νυν κατοχηες ανακλινεσθε πυλαως, Αυται δε κληιδες· ὁ γαρ Θεος ουκ ετι μακραν; "Fall back, ye bolts; ye pond'rous doors, give way For not far distant is the god of day." Callim. Hymn in Apol., ver. 6, 7. The whole of this hymn contains excellent sentiments even on the subject of the Psalms. Everlasting doors - There seems to be a reference here to something like our portcullis, which hangs by pullies above the gate, and can be let down at any time so as to prevent the gate from being forced. In the case to which the psalmist refers, the portcullis is let down, and the persons preceding the ark order it to be raised. When it is lifted up, and appears above the head or top of the gate, then the folding doors are addressed: "Be ye lift up, ye everlasting doors;" let there be no obstruction; and the mighty Conqueror, the King of glory, whose presence is with the ark, and in which the symbol of his glory appears, shall enter. Make due preparations to admit so august and glorious a Personage. Albert Barnes: Notes on the Bible - 1834 24:7: Lift up your heads, O ye gates - Either the gates of the city, or of the house erected for the worship of God; most probably, as has been remarked, the former. This may be supposed to have been uttered as the procession approached the city where the ark was to abide, as a summons to admit the King of glory to a permanent residence there. It would seem not improbable that the gates of the city were originally made in the form of a portcullis, as the gates of the old castles in the feudal ages were, not to "open," but to be "lifted up" by weights and pullies. In some of the old ruins of castles in Palestine there are still to be seen deep grooves in the "posts" of the gateway, showing that the door did not open and shut, but that it was drawn up or let down. (The Land and the Book, vol. i. p. 376. One such I saw at Carisbrooke Castle on the Isle of Wight; and they were common in the castles erected in the Middle Ages.) There were some advantages in this, as they could be suddenly "let down" on an enemy about to enter, when it would be difficult to close them if they were made to open as doors and gates are commonly made. Thus understood, the "heads" of the gates would be the top, perhaps ornamented in some such way as to suggest the idea of a "head," and the command was that these should be elevated to admit the ark of God to pass. And be ye lift up, ye everlasting doors - The doors of a city or sanctuary that was now to be the permanent place of the worship of God. The ark was to be fixed and settled there. It was no longer to be moved from place to place. It had found a final home. The idea in the word "everlasting" is that of permanence. The place where the ark was to abide was to be the enduring place of worship; or was to endure as long as the worship of God in that form should continue. There is no evidence that the author of the psalm supposed that those doors would be literally eternal, but the language is such as we use when we say of anything that it is permanent and abiding. And the King of glory shall come in - The glorious King. The allusion is to God as a King. On the cover of the ark, or the mercy-seat, the symbol of the divine presence - the Shekinah - rested; and hence, it was natural to say that God would enter through those gates. In other words, the cover of the ark was regarded as his abode - His seat - His throne; and, as thus occupying the mercy-seat, He was about to enter the place of His permanent abode. Compare Exo 25:17, Exo 25:20, Exo 25:22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:7: Lift: Psa 118:19, Psa 118:20; Isa 26:2 King: Psa 21:1, Psa 21:5, Psa 97:6; Hag 2:7, Hag 2:9; Mal 3:1; Co1 2:8; Jam 2:1; Pe2 3:18; Rev 4:11 shall: Psa 68:16-18, Psa 132:8; Num 10:35, Num 10:36; Sa2 6:17; Kg1 8:6, Kg1 8:11; Mar 16:19; Eph 4:8-10; Pe1 3:22 Carl Friedrich Keil and Franz Delitzsch 24:7 The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Is 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zech 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide. (Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.) Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Is 43:17. גּבּור מלחמה refers back to Ex 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nahum 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Ps 46:7; Esther 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Ps 103:21; Ps 148:2 : Jahve's hosts consisting of celestial heroes, Joel 2:11, and of stars standing on the plain of the havens as it were in battle array, Is 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deut 33:2; Judg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion. Geneva 1599 24:7 (c) Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. (c) David desires the building up of the temple, in which the glory of God should appear and under the figure of this temple, he also prays for the spiritual temple, which is eternal because of the promise which was made to the temple, as it is written, (Ps 132:14). John Gill 24:7 Lift up your heads, O ye gates,.... By which the gates of hell are not meant; nor are the words to be understood of the descent of Christ thither, to fetch the souls of Old Testament saints from thence; who the Papists dream were detained in an apartment there, as in a prison, called by them "limbus patrum"; seeing these, immediately upon their separation from the body, were in a state of happiness and glory, as the parable of the rich man and Lazarus shows; and since Christ, at his death, went, in his human soul, immediately into heaven, or paradise, where the penitent thief was that day with him: nor do the words design the gates of heaven, and Christ's ascension thither, shut by the sins of men, and opened by the blood of Christ, by which he entered himself, and has made way for all his people; though this sense is much preferable to the former. The Jewish interpreters understand the phrase of the gates of the temple, which David prophetically speaks of as to be opened, when it should be built and dedicated by Solomon, and when the ark, the symbol of Jehovah's presence, was brought into it, and the glory of the Lord filled the house; so the Targum interprets this first clause of "the gates of the house of the sanctuary"; though the next of "the gates of the garden of Eden"; but the words are better interpreted, in a mystical and spiritual sense, of the church of God, the temple of the living God, which is said to have gates, Is 60:11; and is itself called a door, Song 8:9; where the open door of the Gospel is set, or an opportunity of preaching the Gospel given, and a door of utterance to the ministers of the word, and the doors of men's hearts are opened to attend to it; and indeed the hearts of particular believers, individual members of the church, may be intended, or at least included in the sense of the passage; see Rev_ 3:20; and it may be observed, that the new Jerusalem is said to have gates of pearl, through which Christ, when he makes his glorious appearance, will enter in his own glory, and in his father's, and in the glory of the holy angels; and be ye lifted up, ye everlasting doors; or "the doors of the world" (n); which some understand of the kingdoms and nations of the world, and of the kings and princes thereof, as called upon to open and make way for, and receive the Gospel of Christ into them, and to support and retain it; but it is best to interpret it of the church and its members, whose continuance, perpetuity, and duration, are here intimated, by being called "everlasting doors"; which may be said to be "lifted up", as it may respect churches, when those things are removed which hinder communion with Christ; as their sins, which separate between them and their God, and the wall of unbelief, behind which Christ stands; and sleepiness, drowsiness, coldness, lukewarmness, and indifference; see Is 59:2; and when public worship is closely and strictly attended on, as the ministration of the word and ordinances, prayer to God, which is the lifting up the heart with the hands to God, and singing his praise: and as it may respect particular believers; these doors and gates may be said to be lifted up, when their hearts are enlarged with the love of God; the desires and affections of their souls are drawn out towards the Lord, and the graces of the Spirit are in a lively exercise on him; and when they lift up their heads with joy in a view of Christ coming to them. This must not be understood as if they could do all this of themselves, any more than gates and doors can be thought to open and lift up themselves; and the King of glory shall come in; the Lord Jesus Christ, called the Lord of glory, 1Cor 2:8; who is glorious in himself, in the perfections of his divine nature, as the Son of God; being the brightness of his Father's glory, and the express image of his person; and in his office as Mediator, being full of grace and truth, and having a glory given him before the world was; and which became manifest upon his resurrection, ascension to heaven, and session at God's right hand; and particularly he is glorious as a King, being made higher than the kings of the earth, and crowned with glory and honour; and so the Targum renders it , "the glorious King"; and he is moreover the author and giver, the sum and substance, of the glory and happiness of the saints: and now, as the inhabitants of Zion, and members of the church, are described in the preceding verses, an account is given of the King of Zion in this and the following; who may be said to "come into" his churches, when he grants his gracious presence, shows himself through the lattices, and in the galleries of ordinances, in his beauty and glory; takes his walks there, and his goings are seen, even in the sanctuary; and where he dwells as King in his palace, and as a Son in his own house; and he may be said to come into the hearts of particular believers, when he manifests himself, his love and grace, unto them, and grants them such communion as is expressed by supping with them, and by dwelling in their hearts by faith, (n) "ostia mundi", Gejerus, Schmidt. John Wesley 24:7 Lift up - He speaks here of the gates and doors of the temple, which by faith and the spirit of prophecy, he beheld as already built, whose doors he calls Everlasting, not so much because they were made of strong and durable materials, as in opposition to those of the tabernacle, which were removed from place to place. These gates he bids lift up their heads, or tops, by allusion to those gates which have a portcullis, which may be let down or taken up. And as the temple was a type of Christ, and of his church, and of heaven itself; so this place may also contain a representation, either of Christ's entrance into his church, or into the hearts of his faithful people, who are here commanded to set open their hearts and souls for his reception: or of his ascension into heaven, where the saints or angels are poetically introduced as preparing the way, and opening the heavenly gates to receive their Lord and king, returning to his royal habitation with triumph and glory. The king - The Messiah, the king of Israel, and of his church, called the King, or Lord of glory, 1Cor 2:8; Jas 2:1, both for that glory which is inherent in him, and that which is purchased by him for his members. Robert Jamieson, A. R. Fausset and David Brown 24:7 The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
23:723:7: Համբարձէ՛ք իշխանք զդրունս ձեր ՚ի վեր. համբարձցի՛ն դրունք յաւիտենից եւ մտցէ Թագաւոր փառաց։ Հանգիստ։ 7 Վե՛ր քաշեցէք, իշխաննե՛ր, դռները ձեր, թող բացուեն յաւիտենական դռները, եւ փառքի արքան թող ներս մտնի: Հանգիստ: 7 Ո՛վ դռներ, գլուխնիդ վեր վերցուցէք Ու վերցուեցէ՛ք, ո՛վ յաւիտենական դռներ, Որպէս զի փառաց Թագաւորը մտնէ։ Համբարձէք, ^[135]իշխանք, զդրունս ձեր ի վեր, համբարձցին`` դրունք յաւիտենից, եւ մտցէ Թագաւոր փառաց: 23:7: Համբարձէ՛ք իշխանք զդրունս ձեր ՚ի վեր. համբարձցի՛ն դրունք յաւիտենից եւ մտցէ Թագաւոր փառաց։ Հանգիստ։ 7 Վե՛ր քաշեցէք, իշխաննե՛ր, դռները ձեր, թող բացուեն յաւիտենական դռները, եւ փառքի արքան թող ներս մտնի: Հանգիստ: 7 Ո՛վ դռներ, գլուխնիդ վեր վերցուցէք Ու վերցուեցէ՛ք, ո՛վ յաւիտենական դռներ, Որպէս զի փառաց Թագաւորը մտնէ։ zohrab-1805▾ eastern-1994▾ western am▾	23:723:7 Поднимите, врата, верхи ваши, и поднимитесь, двери вечные, и войдет Царь славы! 23:8 τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory κύριος κυριος lord; master κραταιὸς κραταιος dominant καὶ και and; even δυνατός δυνατος possible; able κύριος κυριος lord; master δυνατὸς δυνατος possible; able ἐν εν in πολέμῳ πολεμος battle 23:8. quis est iste rex gloriae Dominus fortis et potens Dominus fortis in proelioWho is this King of Glory? the Lord who is strong and mighty: the Lord mighty in battle. 7. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors: and the King of glory shall come in. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in: 23:7 Поднимите, врата, верхи ваши, и поднимитесь, двери вечные, и войдет Царь славы! 23:8 τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory κύριος κυριος lord; master κραταιὸς κραταιος dominant καὶ και and; even δυνατός δυνατος possible; able κύριος κυριος lord; master δυνατὸς δυνατος possible; able ἐν εν in πολέμῳ πολεμος battle 23:8. quis est iste rex gloriae Dominus fortis et potens Dominus fortis in proelio Who is this King of Glory? the Lord who is strong and mighty: the Lord mighty in battle. 7. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors: and the King of glory shall come in. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. 8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. 9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah. What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, v. 8, 10. Now, I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Josh. iii. 11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him. II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven, Dan. vii. 13, 14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Gen. iii. 24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Heb. ix. 12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Rev. xxi. 12. When the first-begotten was brought into the upper world the angels were to worship him (Heb. i. 6); and accordingly, they here ask with wonder, "Who is he?--this that cometh with dyed garments from Bozrah? (Isa. lxiii. 1-3), for he appears in that world as a Lamb that had been slain." It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks, Rev. iii. 20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory?--to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre. In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul. Adam Clarke: Commentary on the Bible - 1831 24:8: Who is this King of glory? - This is the answer of those who are within. Who is this glorious King, for whom ye demand entrance? To which they reply: - The Lord strong and mighty, the Lord mighty in battle - It is Jehovah, who is come to set up his abode in his imperial city: He who has conquered his enemies, and brought salvation to Israel. To make the matter still more solemn, and give those without an opportunity of describing more particularly this glorious Personage, those within hesitate to obey the first summons: and then it is repeated, Psa 24:9. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in - To which a more particular question is proposed: - Who is He, This King of glory? To which an answer is given that admitted of no reply. The Lord of hosts - he who is coming with innumernble armies, He is this King of glory. On which, we may suppose, the portcullis was lifted up, the gates thrown open, and the whole cavalcade admitted. This verse seems to have been spoken before the ark appeared: Who is this (זה zeh) King of glory? when its coming was merely announced. In the tenth verse the form is a little altered, because the ark, the symbol of the Divine Presence, had then arrived. Who is He, (מי הוא mi hu), this King of glory? Here He is, to answer for himself. "The Lord is in his holy temple; let all the earth keep silence before him." Though this Psalm has all the appearance of being an unfinished piece, yet there is a vast deal of dignity and majesty in it; and the demands from without, the questions from those within, and the answers to those questions, partake of the true sublime; where nature, dignity, and simplicity, are very judiciously mingled together. The whole procedure is natural, the language dignified, and the questions and answers full of simplicity and elevated sentiments. Several, both among ancients and moderns, have thought this Psalm speaks of the resurrection of our Lord, and is thus to be understood. It is easy to apply it in this way: Jesus has conquered sin, Satan, and death, by dying. He now rises from the dead; and, as a mighty Conqueror, claims an entrance into the realms of glory, the kingdom which he has purchased by his blood; there to appear ever in the presence of God for us, to which he purposes to raise finally the innumerable hosts of his followers; for in reference to these, He is the Lord of hosts; and, in reference to his victory, He is the Lord mighty in battle. Albert Barnes: Notes on the Bible - 1834 24:8: Who is this King of glory? - This is probably the response of a portion of the choir of singers. The answer is found in the other part of the verse. The Lord strong and mighty - Yahweh, strong and mighty - describing Him by His most exalted attributes as a God of power. This is in accordance with the idea in Psa 24:1-2, where He is represented as the Creator and the Proprietor of all the earth. Perhaps, also, there is an allusion to the fact that He is mighty, as distinguished from idols which have no power. The Lord mighty in battle - Who displays His power eminently in overthrowing hostile armies; perhaps in allusion to the victories which had been won when His people were animated in war by the presence of the ark in the midst of their armies, and when the victory could be properly traced to the fact that the ark, the symbol of the divine presence, was with them, and when, therefore, the victory would be properly ascribed to Yahweh himself. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:8: The Lord strong: Psa 45:3-6, Psa 50:1, Psa 93:1; Isa 9:6, Isa 19:24-25, Isa 63:1-6; Col 2:15; Rev 6:2; Rev 19:11-21 John Gill 24:8 Who is this King of glory?.... Which question is put by the church, or particular believers; not through ignorance, as the daughters of Jerusalem, Song 5:9; or the Pharisees, when Christ made his public entrance into Jerusalem, Mt 21:10; much less in pride and haughtiness, in scorn and derision, as Pharaoh, Ex 5:1; and the Capernaites, Jn 6:42; but as wondering at the glories and excellencies of his person, and as desirous of knowing more of him. The answer to the question is, the Lord strong and mighty: he whose name alone is Jehovah; the most high in all the earth; the everlasting I AM; Jehovah our righteousness; the mighty God, even the Almighty; the Son of Man, whom God has made strong for himself: his strength and might have been seen in the creation of all things out of nothing, in upholding all things by his power, in the redemption of his people, in the resurrection of himself, in dispossessing the strong man armed out of the hearts of his chosen ones, in the government of his church, and the care of all his saints, and in keeping them from a final and total falling away. From the first of these words, which is only here used, Mars, because of his strength, has the name of Azizus; which name of his Julian (o) makes mention of; and very probably Hesus, also a deity of the ancient Gauls, spoken of by the poet (p), and by Lactantius (q); but to none does it belong as to our Jehovah; the Lord mighty in battle; as he was when he was up on the cross; when he made an end of sin, spoiled principalities and powers; abolished death, and destroyed him that had the power of it; and as he will be at the last day, when the kings of the earth shall make war with him, and he shall overcome them; when the beast and false prophet shall be taken, and cast alive into the lake of fire; and the remnant shall be slain with the sword of his mouth; see Rev_ 17:14; and who is now the Captain of salvation to his people, their Leader and Commander; who furnishes them with weapons of warfare, which are mighty through God; who teaches their hands to war, and their fingers to fight the good fight of faith; and makes them more than conquerors, through himself, that has loved them. (o) Orat. 4. in solem, p. 281. (p) "Teutates horrensque feris altaribus Hesus". Lucan. (q) De Fals. Relig. l. 1. c. 31. John Wesley 24:8 The Lord - He is no ordinary person, no other than Jehovah, who hath given so many proofs of his almightiness, who hath subdued all his enemies, and is now returned in triumph.
23:823:8: Ո՞վ է սա Թագաւոր փառաց, Տէր հզօր զօրութեամբ իւրով, Տէր հզօր ՚ի պատերազմի։ 8 Ո՞վ է այս փառքի արքան, - կարողութեամբ հզօր Տէրն է նա, պատերազմում զօրեղ Տէրը: 8 Ո՞վ է այս փառաց Թագաւորը, Կարող ու հզօր Տէրը, Պատերազմի մէջ հզօր Տէրը։ Ո՞վ է սա Թագաւոր փառաց, Տէր հզօր զօրութեամբ իւրով, Տէր հզօր ի պատերազմի: 23:8: Ո՞վ է սա Թագաւոր փառաց, Տէր հզօր զօրութեամբ իւրով, Տէր հզօր ՚ի պատերազմի։ 8 Ո՞վ է այս փառքի արքան, - կարողութեամբ հզօր Տէրն է նա, պատերազմում զօրեղ Տէրը: 8 Ո՞վ է այս փառաց Թագաւորը, Կարող ու հզօր Տէրը, Պատերազմի մէջ հզօր Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	23:823:8 Кто сей Царь славы? Господь крепкий и сильный, Господь, сильный в брани. 23:9 ἄρατε αιρω lift; remove πύλας πυλη gate οἱ ο the ἄρχοντες αρχων ruling; ruler ὑμῶν υμων your καὶ και and; even ἐπάρθητε επαιρω lift up; rear up πύλαι πυλη gate αἰώνιοι αιωνιος eternal; of ages καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:9. levate portae capita vestra et erigite ianuae sempiternae et ingrediatur rex gloriaeLift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in. 8. Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle: 23:8 Кто сей Царь славы? Господь крепкий и сильный, Господь, сильный в брани. 23:9 ἄρατε αιρω lift; remove πύλας πυλη gate οἱ ο the ἄρχοντες αρχων ruling; ruler ὑμῶν υμων your καὶ και and; even ἐπάρθητε επαιρω lift up; rear up πύλαι πυλη gate αἰώνιοι αιωνιος eternal; of ages καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:9. levate portae capita vestra et erigite ianuae sempiternae et ingrediatur rex gloriae Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in. 8. Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:9: Lift up your heads ... - The repetition here is designed to give force and emphasis to what is uttered. The response in Psa 24:5 is slightly varied from the response in Psa 24:8; but the same general sentiment is expressed. The design is to announce in a solemn manner that the symbol of the divine presence and majesty was about to be introduced into the place of its permanent abode, and that this was an event worthy to be celebrated; that even the gates of the city should voluntarily open themselves to admit the great and glorious King who was to reign there foRev_er. John Gill 24:9 Lift up your heads, O ye gates even lift them up, ye everlasting doors; and the King of glory shall come in. See Gill on Ps 24:7. This is repeated on account of the backwardness and negligence of churches, and particular believers, to open and let Christ in; as may be seen in the case of the church in Song 5:2; as well as the more to set forth the greatness and glory of Christ, about to make his entrance, and to command a proper awe and reverence of him: some think respect is had to the twofold coming of Christ; first into the second temple, and next at the last judgment; though rather the certainty of his coming, in a spiritual manner, to his church and people, is here designed. John Wesley 24:9 Lift up - The same verse is repeated again, to awaken the dulness of mankind, who are so hardly brought to a serious preparation for such solemnities; and to signify the great importance of the matter, contained under these expressions.
23:923:9: Համբարձէ՛ք իշխանք զդրունս ձեր ՚ի վեր, համբարձցի՛ն դրունք յաւիտենից եւ մտցէ Թագաւոր փառաց։ 9 Վե՛ր քաշեցէք, իշխաննե՛ր, դռները ձեր, թող բացուեն յաւիտենական դռները, եւ փառքի արքան թող ներս մտնի: 9 Ո՛վ դռներ, գլուխնիդ վեր վերցուցէք Ու վերցուեցէ՛ք, ո՛վ յաւիտենական դռներ, Որպէս զի փառաց Թագաւորը մտնէ։ Համբարձէք, ^[136]իշխանք, զդրունս ձեր ի վեր, համբարձցին`` դրունք յաւիտենից եւ մտցէ Թագաւոր փառաց: 23:9: Համբարձէ՛ք իշխանք զդրունս ձեր ՚ի վեր, համբարձցի՛ն դրունք յաւիտենից եւ մտցէ Թագաւոր փառաց։ 9 Վե՛ր քաշեցէք, իշխաննե՛ր, դռները ձեր, թող բացուեն յաւիտենական դռները, եւ փառքի արքան թող ներս մտնի: 9 Ո՛վ դռներ, գլուխնիդ վեր վերցուցէք Ու վերցուեցէ՛ք, ո՛վ յաւիտենական դռներ, Որպէս զի փառաց Թագաւորը մտնէ։ zohrab-1805▾ eastern-1994▾ western am▾	23:923:9 Поднимите, врата, верхи ваши, и поднимитесь, двери вечные, и войдет Царь славы! 23:10 τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:10. quis est iste rex gloriae Dominus exercituum ipse est rex gloriae semperWho is this King of Glory? the Lord of hosts, he is the King of Glory. 9. Lift up your heads, O ye gates; yea, lift them up, ye everlasting doors: and the King of glory shall come in. Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in: 23:9 Поднимите, врата, верхи ваши, и поднимитесь, двери вечные, и войдет Царь славы! 23:10 τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability αὐτός αυτος he; him ἐστιν ειμι be ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the δόξης δοξα glory 23:10. quis est iste rex gloriae Dominus exercituum ipse est rex gloriae semper Who is this King of Glory? the Lord of hosts, he is the King of Glory. 9. Lift up your heads, O ye gates; yea, lift them up, ye everlasting doors: and the King of glory shall come in. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 24:10: Who is this King of glory? - See the notes at Psa 24:8. The Lord of hosts, he is the King of glory - On the meaning of the phrase, "the Lord of hosts," see the notes at Isa 1:9. The essential idea is, that God rules over the universe of worlds considered as marshalled in order, or arrayed as hosts or armies are for battle. All are under His command. The stars in the sky, that seem to be marshalled and led forth in such perfect and beautiful order - the inhabitants of heaven in their different orders and ranks - all these acknowledge Him, and submit to Him as the supreme God. In the close of the psalm, therefore, there is an exact accordance with the thought in the beginning, that God is the Sovereign Ruler of the universe, and that He should everywhere be recognized and regarded as such. The entrance of the ark of the covenant into the place provided for it as a permanent residence was a fit occasion to proclaim this thought; and this is proclaimed in the psalm in a manner befitting so solemn an occasion and so sublime a truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 24:10: The Lord: Isa 6:3-5, Isa 54:5; Hos 12:3-5; Zac 2:8-11; Joh 12:40, Joh 14:9 he is: Psa 2:6-12; Mat 25:31, Mat 25:34; Luk 9:26; Tit 2:13 John Gill 24:10 Who is this King of glory?.... This is repeated, because of the preceding words, and in order to have a further account of his glorious Person, as follows: the Lord of hosts, he is the King of glory; he who is the Lord of sabaoth, the Lord of the armies, both of the heavens and the earth; at whose dispose and control all things are in both worlds, above and below: this is the great and glorious Person that condescends to dwell in his churches, and in the hearts of his people; and this honour have his saints. Selah; on this word; see Gill on Ps 3:2. John Wesley 24:10 Of hosts - Under whose command are all the hosts of heaven and earth, angels and men, and all other creatures. Robert Jamieson, A. R. Fausset and David Brown 24:10 Lord of hosts--or fully, Lord God of hosts (Hos 12:5; Amos 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Josh 5:14; 3Kings 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.
23:1023:10: Ո՞վ է սա Թագաւոր փառաց, Տէր զօրութեանց. սա ինքն է Թագաւոր փառաց։ Տունք. ժ̃։ Գոբղայս. ծ̃[6726]։[6726] Յօրինակին բառս.Գոբղայ, աստ եւ ստորեւ ուրեք ուրեք գրի՝ Գոբողայ։ 10 Ո՞վ է այս փառքի արքան, - զօրութիւնների Տէրը՝ նա ինքն է փառքի արքան: 10 Ո՞վ է այս փառաց Թագաւորը։Զօրքերուն Տէրը, Ինքն է փառաց Թագաւորը։ (Սէլա։) Ո՞վ է սա Թագաւոր փառաց, Տէր զօրութեանց. սա ինքն է Թագաւոր փառաց:^[137]: 23:10: Ո՞վ է սա Թագաւոր փառաց, Տէր զօրութեանց. սա ինքն է Թագաւոր փառաց։ Տունք. ժ̃։ Գոբղայս. ծ̃[6726]։ [6726] Յօրինակին բառս.Գոբղայ, աստ եւ ստորեւ ուրեք ուրեք գրի՝ Գոբողայ։ 10 Ո՞վ է այս փառքի արքան, - զօրութիւնների Տէրը՝ նա ինքն է փառքի արքան: 10 Ո՞վ է այս փառաց Թագաւորը։Զօրքերուն Տէրը, Ինքն է փառաց Թագաւորը։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	23:1023:10 Кто сей Царь славы? Господь сил, Он Царь славы. 10. Who is this King of glory? The LORD of hosts, he is the King of glory. Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah: 23:10 Кто сей Царь славы? Господь сил, Он Царь славы. 10. Who is this King of glory? The LORD of hosts, he is the King of glory. ru▾ erva_1895▾

Սաղմոս / Psalms - 23 | swap

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Albert Barnes: Notes on the Bible - 1834

John Gill

John Wesley

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown